MuhammedAli

السلام وعلیکم آپ نے مجھے پی ایم میں لنک نہیں دیا

 

Joh aap ko matlooba theen un meh say Taqwiyatul Iman meray pass thee woh nuskhay thay upload aur link behij deeya heh. Is kay ilawa Tazhir aur hifzul iman be heh upload meh link private meh behij deeya heh. Mazrat chahta hoon meray pass bot see books theen mera saray mawad zaya ho gaya. jitnay article likhay thay woh be gahay, joh article likh raha thah woh be delete ho gahay ... shaytaan nay apni karastani ker dekhahi. Dua keren meh a[nay memory stick say saray mawad reover ker sakoon. Bhot parshan hoon. maheenoon kee tehqeeq aur mehnat waste ho jahay gee. Muhammad bin Abdul Wahhab kee joh kitab qawaid al arba thee us ka rad likh raha thah ... bahiyoon say apeal heh kay dua keren kay kissi waseeleh say meh apna material recover ker sakoon.

Assalam-o-Alaikum

 

Fb Par Aik Khatoon Ne Aik Masla Pucha Hai Group Me So I Feel Ke Koi Misguid Na Kar De...

 

Barah-e-Karam Jawab Enayat Farmaye Jald Az Mumkin With Authentic Prove Or Ullama's Fatawa...

 

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Kohi harj nahin, behan ka bahi ko bosa dena, aur bahi ka behan ko bosa dena bilqul jaiz heh aur nah hee gallay milnay per harj heh.

salam alayqum wa rahmatullah wa barakaat,

Baee, taqwiyat, tahzir, ghaliban sirat hen ... meh abhi check ker kay joh hen upload ker deta hoon aur un ka link aap ko private meh behij deta hoon.

 

 

 

 

 

Dosto bhaiyo  mujhe ye maloom krna hai k ye qowl kis ka hai ?

i think ye qowl Hazrat Ali R.A ka hai shayd ????

 

aap kia kehte hain ?

 

قرآن کے ہر الفاظ کے دو معنی ہیں ایک معنی ظاہری دوسرا باطنی باطنی معنی کے پھر ستر70 باطنی معنی ہیں ان میں سے ایک معنی کے پھر ستر 70باطنی معنی ہیں کون ہے جو یہ علم مجھ سے سیکھے

 

Baee Quran kay batini mafoom ka hona toh sabat heh magar qawl ka pata nahin. Batini mafoom ka toh Hazrat Abbas wala mashoor waqia joh ghaliban sahih bukhari kee kissi hadith meh heh jin meh unoon nay akmaliat e deen wali ayaat say RasoolAllah (sallallahu alayhi was'sallam) kee dunya say rukhsati ka mafoom leeya thah, kesay leeya meh aaj taq samaj nahin paya.

Mujjay woh dalahil darkar hen jin meh say yeh sabat hota ho kay Mushrikeen apnay button ko makhlooq kay mamulaat meh dakhal andaazi kay qail thay. Yehni Rizq, sazza jaza, makhlooq bananay marnay zinda kernay meh etc ...

Refferences agar Quran aur Ahadith say hoon toh behtr hoga warna un hazrat kay reference chahyeh jin ko Wahhabi, Deobandi zeroor mantay hoon.

Khadam nay Muhammad bin Abdul Wahhab kee Qawaid Al Arba ka Allah kay karam say full English meh operation kerna heh. Meh chahta hoon kay is ko har angle say radd keroon. Qawaid Al Arba say sabat heh kay Muhammad bin Abdul Wahhab ka aqeedah thah kay Mushrikeen sirf Allah kee kay leyeh yeh aqeedeh rakhtay thay aur apnay khudahoon kay leyeh nahin. Magar is kay khilaf Ulamah e Ahle Sunnat ka nazriya heh kay Mushrikeen apnay butoon ko leyeh yeh nazriyat rakhtay thay.

salam alayqum wa rahmatullah wa barakaat.

 

Brother most of the mterial on these sites is copied. With no originality. One guy writes alleges and everyone just copy pastes with no insight, no research. Most of the material on these sites is useless for number of reasons.  One there are no refferences given just so and so siad this. Where the reference is given the no quotes are quoted. Much of the material i have researched and found nothing ... What ever is on internet i will find it my self without assisstance. Mujjay adat nahin kay meh kissi kay batahay ya kissi kay itbar per kissi kay khilaf kuch likhoon. Meh sirf wohi likhta hoon jis ka mujjay first hand ilm ho ya meray pass us ki daleel ho. Quote kay saath reference ka likh dena kafi nahin meray leyeh meray leyeh quote per puri tehqeeq zeroori heh keun kay mujjay logoon ko jawab dena hota heh. Meri ghaltiyoon kee waja say Wahhabi apnay number bana lenh kay dekho ghalt baat heh essee baat sabat nahin ham say toh phir Wahhabiat ko taqwiat meri waja say milli aur yeh mujjay gawara nahin.

Misaal kay tor per yeh quote:

“It has been explicitly stated that idolatry would happen in this Ummah to the vast throngs of the people. The good news is that the truth will always be present, even as it has been in the past. There will always be a small group upon it. The great sign is that even though people may oppose, abandon or kill them, it will not harm them, and this state will remain until the Hour is established. It was prophesied that there would be a Victorious and Aided Group upon the truth, which has already happened, just as was foretold.” Kitab at-Tawhid (Ar.), pp.48-49, mas’alahs 7-12.

 

Yeh quote meray mowaqif ko sabat kernay kay leyeh kay Muhammad bin abdul Wahhab nay sari Ummat kee takfir kee thee magar problem kia heh meh nay sari kitab ut tawheed chaan mari mujjay yeh nahin milli. Dosra bandoon ko reference dena be nahin ata, safa number,  deh deeya aur jaan churwahi. das nuskhay rakhta hoon kissi kay samnay kohi mujjay nikal ker deh deh in pages say. Saffahat agay peechay hotay hen magar CHAPTERS KAY NAAM AUR CHAPTER NUMBER NAHIN. magar itni aqal logoon kis tera aa sakti heh. Kis kay pas itna time heh kay darjanoon nuskhoon ya kitab ko peray aur phir talash keray, aaj kay dawr meh log itnay masroof hen kay khanay peenay ka time nahin bachoon ko time nahin deh saktay kon teen gantay laga ker reference talash keray ga aur kon yeh refence dekh ker manay ga. Meh nay tang aa ker maulviyoon kee kitaboon ka refence hee dena chor deeya heh. Pehlay gantay laga ker meh khud talash keroon aur phir aur kohi gantay laga ker talash keray ga aur peray ga kia. Is maghz mari kee waja say Allah ka Quran au Nabi ka farman taq mehdood ker deeya heh sab kuch.

Introduction:

Rawafiz have employed the of Prophet (sallallahu alayhi was’sallam) to alledge the companions of Prophet (sallallahu alayhi was’sallam) created innovations into deen and therefore they will be turned away from the fount of al Kauthar. Consiquently as a result they will be taken to hellfire. Position of Ahle Sunnat is; the ahadith employed by Rawafiz are taken out of the context to defame and slander the pious companions of Prophet (sallallahu alayhi was’sallam). Praiseworthy innovations/practices introduced into deen by companions are reward worthy as stated by Prophet (sallallahu alayhi was’sallam). The companions of Prophet (sallallahu alayhi was’sallam) will enter paradise as promised by Allah (subhanahu wa ta’ala).

Shia Allegation In Perspective Of Evidence:

Prophet (sallallahu alayhi was’sallam) stated: “There will come to me some people whom I know and they know me, and then a barrier will be set up between me and them." Prophet (sallallahu alayhi was’sallam) continued: "I will say those people are from me.” In response to Prophet (sallallahu alayhi was’sallam) Allah (subhanahu wa ta’ala) will say: “You do not know what changes and new things they did after you.” [Ref: Bukhari, B88, H174] Another version of the hadith narrates the words of Prophet (sallallahu alayhi was’sallam): “… and some men amongst you will be brought to me, and when I will try to hand them some water, they will be pulled away from me by force whereupon I will say, 'O Lord, my companions!” In response to which Allah (subhanahu wa ta’ala) will say: “You do not know what they did after you left, they introduced new things into the religion after you.”  [Ref: Bukhari, B88, H173] Based on the use of ‘ashabi’ the Rawafiz Shia argue that companions of Prophet (sallallahu alayhi was’sallam) were lead astray and on the day of judgment Prophet (sallallahu alayhi was’sallam) will disown them due to their misguidance. Generally all the companions are target of Rawafiz but in particular Hadhrat Abu Bakr as-Sadeeq (radiallah ta’ala anhu), Hadhrat Umar (radiallah ta’ala anhu), Hadhrat Usman (radiallah ta’ala anhu), Hadhrat Aysha (radiallah ta’ala anha), Hadhrat Hafsa (radiallah ta’ala anha), and Hadhrat Amir Muawiyah (radiallah ta’ala anhu) are target of Rawafiz Shia.

Method Of Resolving The Conflict:

To refute the allegation against the companions it is important to explain linguistic and shar’rai definition of  Sahabi. Point out how a word maybe used in everday use and how the meaning of word can change in different contexts. This will be followed by explaination of the ahadith in context of statements of Prophet (sallallahu alayhi was’sallam) where these words are clearly connected with heretics and apostates who emerged after the death of Prophet (sallallahu alayhi was’sallam). The first of apostate groups which emerged after the death of Prophet (sallallahu alayhi was’sallam) was of Musailmah bin Kazzab followed by Khawarij and thereafter heretical groups continued to appear until present. Very briefly the type of innovations which which are reprehensible and the type which are praiseworthy will be adressed. To point out that those who introduced reprehensible innovations into Islam will be disowned and those who introduced praiseworthy innovations will be rewarded.  And when all the pieces are in place then the proper explaination of the word Ashabi will be given which will fit the context of the all availabe ahadith on this subject. Then piety, righteous, position of companions of Prophet (sallalahu alayhi was’sallam) will be established in the light of Quran.

Understanding Of Word Sahabi:

The word Sahabi is used in two meanings; linguistical and shar’raee. In linguistical meaning it means a companion, associate. In terms of Shar’ria the word Sahabi means a associate, a companion of Prophet (sallallahu alayhi was’sallam) who has met Prophet (sallallahu alayhi was’sallam) in his life time. And believed in the message of Quran as a pious Muslim should believe and acted on injunctions of Quran as a pious Muslim should act.

Usage Of Words:

In formal English the word bad could mean evil, obcene, sinful, poor, unpleasent,  but informal use the word means good, and great. The word hand in English, yad in Arabic means a part of body consisting of four fingers, a thumb, palm, all comprimising of bones, muscles, blood vessels, nails, sensory nerves etc. Same word has been used for Allah (subhanahu wa ta’ala) in Quran. Do we assume the same meaning for the yad of Allah (subhanahu wa ta’ala) as we attribute it for our self or do we follow clear verses of Quran and take the safe path by make taweel or take the safest path by practicing tafweed? The word Rabb is used for Allah (subhanahu wa ta’ala) in formal/Shar’rai use but in linguistic sense the word rabb has been used for a king by Prophet Yusuf (alayhis salam)[1]: “And he said to the one whom he knew to be saved: "Mention me to your lord (i.e. rabbi)." But Shaitan (Satan) made him forget to mention it to his lord (rabbi). So stayed in prison a few (more) years.” [Ref: 12:42] Suppose a Aalim states; by law we have to perform abolution before performing Salah otherwise the Salah is to be repeated with abolution. Here the word law has been used to mean Islamic law and not law of the resident country. Now a police officer in Scotland Yard states; it is essential that all criminals are prosecuted and convicted acording to the guidelines set by law. Here the word law will be understood to mean British law and not Islamic law. Point is words are not always used in same meanings. Sometimes the word maybe same but the meaning has to be determined depending on for whom the word is used, by whom it was used, and in what context it was used. All these factors contribute to correct understanding of commonly used words.

The Ashab Will Be Apostates:

At lake fount a group of people will approach Prophet (sallallahu alayhi was’sallam) and Prophet (sallallahu alayhi was’sallam) will attempt to hand them water to drink. They will be pushed away from Prophet (sallallahu alayhi was’sallam) toward the left side.[2] On this Prophet (sallallahu alayhi was’sallam) will remonstrate with Allah (subhanahu wa ta’ala): “O Lord, my companions!”Allah (subhanahu wa ta’ala) will reply: “You do not know what they did after you left, they introduced new things into the religion after you.”  [Ref: Bukhari, B88, H173] Then Prophet (sallallahu alayhi was’sallam) will go on to say in humility and glorification of Allah (subhanahu wa ta’ala) the words of Prophet Isa (alayhis salam) : “And I was a witness over them while I dwelt amongst them; when You did take me up, You were the Watcher over them, and You are a witness to all things. If You punish them, they are Your slaves, and if you forgive them, You, only You are the All-Mighty the All-Wise.” [Ref: Bukhari, B55, H656] “Then it will be said that those people (relegated from Islam, that is) kept on turning on their heels (deserted Islam).” [Ref: Bukhari, B76, H533] “They renegade from Islam after you left them.” [Ref: Bukhari, B55, H568] Another hadith explains who Prophet (sallallahu alayhi was’sallam) remonstrated for: "Those were the apostates who renegade from Islam during the Caliphate of Abu Bakr who fought them.” [Ref: Bukhari, B55, H656] Upon realizing that it was the apostates Prophet (sallallahu alayhi was’sallam) will say to these people: “Far removed (from mercy), far removed (from mercy), those who changed  after me!" [Ref: Bukhari, B88, H174]

Apostates After Prophet (sallallahu alayhi was’sallam):

Prophet (sallallahu alayhi was’sallam) was making dua: "O Allah! Bestow Your blessings on our Sham! O Allah! Bestow Your blessings on our Yemen." People of Najd said: "And also on our Najd."  Prophet (sallallahu alayhi was’sallam) ignored their request to make dua for Najd and repeated again: "O Allah! Bestow Your blessings on our Sham (north)! O Allah! Bestow Your blessings on our Yemen." This time again someone requested dua to be made for Najd: "O Allah's Apostle! And also on our Najd." Narrator thinks it was third time when Prophet (sallallahu alayhi was’sallam) said: "There (in Najd) is the place of earthquakes and afflictions and from there comes out the side of the group of Satan." [Ref: Bukhari, Book 88, Number 214] Prophet (sallallahu alayhi was’sallam) pointing toward Najd the direction of sunrise said:“The Prophet stood up beside the pulpit  and said, "Afflictions are there! Afflictions are there, from the side where group of Satan will come out," or said, "..the side of the sun.." [Ref: Bukhari, B88, H212] Rises from East and the hadith means group of Shaytaan (i.e. Khawarij) will emerge from the East of Madinah ash-Sharif. This deduction is confirmed in another hadith:“I heard Allah's Apostle while he was facing the East, saying, "Verily! Afflictions are there, from the side where group of Satan will come out." [Ref: Bukhari, B88, H213] In light of the evidence it can be said that the doctrinal breeding ground for Khawarij was Najd.[3] Prophet (sallallahu alayhi was’sallam) said:  "The main source of disbelief is in the east. Pride and arrogance are characteristics of the owners of horses and camels..." [Ref: Bukhari, B54, H520] Another version of the hadith records: "Faith is Yemeni and disbelief is from the direction of the east. Tranquility is for the people of sheep, …” [Ref: Tirmadhi, B7, H2243] “The summit of unbelief is towards the East and the pride and conceitedness is found among the owners of horses and camels who are rude and uncivil ,...” [Ref: Muslim, B1, H87] The apostasy of Khawarij is affirmed explicitly in a hadith: "(The Khawarij) are the worst of the slain who are killed under heaven, and the best of the slain are those who were killed by them. Those (Khawarij) are the dogs of Hell. Those people were Muslims but they became disbelievers." I said: "O Abu Umamah, is that your opinion?" He said: "Rather I heard it from the Messenger of Allah." [Ref: Ibn Majah, B1, H176] Even before Khawarij another  group of people had become apostates. They emerged from Saudi central region of Najd and to be precise hisotrical Al Yamama. Musailmah Al Kadhab[4] claimed to be Messenger of Allah (subhanahu wa ta’ala) in the Khilafat of Hadhrat Abu Bakr as-Sadiq (radiallah ta’ala anhu). Musailmah was killed along with his followers: "The battle of Bir Ma'una took place during the lifetime of Allah's Apostle and the battle of Al-yamama, during the caliphate of Abu Bakr, and it was the day when Musailamah Al-Kadhdhab was killed." [Ref: Bukhari, B59, H405] In this period many wars in Arabian Peninsula were waged to subjugate apostate tribes.

The Ashab Will Be Inventors Of Reprehensible Innovations:

Statements of Prophet (sallallahu alayhi was’sallam) by their nature are short but express wide meanings. When the people aproach the al Kauthar will be pushed away Prophet (sallallahu alayhi was’sallam) will say: “My companions!” In response to this it will be said: “You do not know what they innovated (new things) in the religion after you." [Ref: Bukhari, B76, H584] “You don't know what innovations they made after you?” [Ref: Muslim, B30, H5690] Note the words indicate; those who will be pushed away from al Kauthar will be inventors of innovations, the creators of innovations, the leaders of people of innovation: “You don't know what innovations they made after you?” [Ref: Muslim, B30, H5686] Prophet (sallallahu alayhi was’sallam) foretold details about the leaders of tribulation: “I swear by Allah, I do not know whether my companions have forgotten or have pretended to forgot. I swear by Allah that the Apostle of Allah (sallalahu alayhi was'salam) did not omit a leader of a wrong belief (fitnah)--up to the end of the world--whose followers reach the number of three hundred and upwards but he mentioned to us his name, his father's name and the name of his tribe.” [Ref: Abu Dawood, B35, H4231] When these leaders of tribulation reach lake al Kauthar the angles will push them toward the left side of al Kauthar to take them to hellfire.

Reprehensible Innovation Takes To Hellfire:

Hadith mentions: “He added, "The first to be dressed on the Day of Resurrection, will be Abraham, and  some of my companions will be taken towards the left side, and I will say: 'My companions! My companions!' It will be said:…” [Ref: Bukhari, B55, H568] Those pushed toward the left side are being taken toward the fire of hell for their apostasy and kufri innovations: “You do not know what they did after you left, they introduced new things into the religion after you.”  [Ref: Bukhari, B88, H173] Prophet (sallallahu alayhi was’sallam) said about innovations: “The worst of things are those that are newly invented; every newly-invented thing is an innovation and every innovation is misguidance and every misguidance leads to the fire. Then he said …” [Ref: Nisai, Chap 22, H1579] In another hadith Prophet (sallallahu alayhi was’sallam) said: “And He who introduced some evil practice in Islam which had been followed subsequently (by others), he would be required to bear the burden like that of one who followed this (evil practice) without theirs being diminished in any respect.” [Ref: Muslim, B34, H6466] The result of innovation will be hellfire for the one who innovates it and those who follow the innovation. Those who follow the innovation, their sin will also be added to the burden of who invetned the innovation.

We have acertained the innovators will be guilty of innovations which will take them into hellfire. It is essential to establish which type of innovations will be taking them to hellfire. Prophet (sallallahu alayhi was’sallam):“He who did any act for which there is no sanction from our behalf, that is to be rejected.” [Ref: Muslim, B18, H4267] In another hadith it is recorded: “He who innovates things in our affairs for which there is no valid (reason) and these are to be rejected.” [Ref: Muslim, B18, H4266] "If somebody innovates something which is not in harmony with the principles of our religion, that thing is rejected." [Ref: Bukhari B49, H861] Another hadith records the words of Prophet (sallallahu alayhi was’sallam): "That indeed whoever revives a Sunnah from my Sunnah which has died after me, then for him is a reward similar to whoever acts upon it without diminishing anything from their rewards. And whoever introduces an erroneous innovation which Allah is not pleased with, nor His Messenger, then he shall receive sins similar to whoever acts upon it, without that diminishing anything from the sins of the people.” [Ref: Tirmadhi, Book 39, Hadith 2677] Innovations which are without sanction, without a just reason, which contradiction the principles of Islam and innovations which do not please Allah (subhanahu wa ta’ala) and RasoolAllah (sallallahu alayhi was’sallam) are rejected type of innovations.  And those who create such type of innovations as well as those who follow such innovations they are misguided and they will be in hellfire.

The The Bedouins & The Companions:

The bedouin Arabs who apostasized after the death of Prophet (sallallahu alayhi was’sallam) were not companions in Shar’rai terms. Allah (subhanahu wa ta’ala) states about them: “And among the bedouins around you some are hypocrites, and so are some among the people of Al-Madinah who persist in hypocrisy; you know them not, We know them.” [Ref: 9:101] These bedouins are refered as munafiqeen which implies they outwardly professed to be Muslims either due to fear or due to gaining material wealth. Another verse of the Quran states that bedouin Arabs think of their spending in the way of Allah (subhanahu wa ta’ala) as a fine: “And of the bedouins there are some who look upon what they spend (in Allah's Cause) as a fine and watch for calamities for you, on them be the calamity of evil. And Allah is All-Hearer, All-Knower.” [Ref: 9:98] It was these bedouins who refused to pay Zakat to Hadhrat Abu Bakr as-Sadiq and sided with Musailmah bin Kazzab in their apostasy believing in his false Messengership. Also these bedouins refused to fight in wars against the polytheists of Makkah: “And those who made excuses from the bedouins came asking your permission to exempt them (from the battle), and those who had lied to Allah and His Messenger sat at home (without asking the permission for it); a painful torment will seize those of them who disbelieve.” [Ref: 9:90] These bedouins were the ones who disbelieved in Prophet-hood of Prophet Muhammad (sallallahu alayhi was’sallam) and believed in Musailmah bin Kazzab as their Prophet. Therefore these bedouins Arabs who did not follow the injunctions of Allah (subhanahu wa ta’ala) did not spend in the way of Allah (subhanahu wa ta’ala) nor fought in the way of Allah (subhanahu wa ta’ala) nor believed in the Prophet-hood of beloved Prophet Muhammad (sallallahu alayhi was’sallam) as they should have cannot be legitimately be termed as companions in shar’rai understanding. In contrast to these bedouin Arabs, Allah (subhanahu wa ta’ala) defines the who pious believers are: “Those who believe, and adopt exile, and fight for the Faith, in the cause of Allah as well as those who give asylum and aid,- these are truthful  believers (i.e. mominoon): for them is the forgiveness of sins and a provision most generous.” [Ref: 8:74] Further criteria has to be fullfilled to be a pious believer:“The pious believers are only those who, when Allah is mentioned, their hearts become fearful, and when His verses are recited to them, it increases them in faith; and upon their Lord they rely - The ones who establish prayer, and from what We have provided them, they spend. Those are the pious believers, truly. For them are degrees [of high position] with their Lord and forgiveness and noble provision.” [Ref: 8:2/4] Companions of Prophet (sallallahu alayhi was’sallam) fullfill these conditions for this reason Allah (subhanahu wa ta’ala) has declared about them: “You are the best of Ummah evolved for mankind, enjoining what is right, forbidding what is wrong, and believing in Allah.” [Ref: 3:110] All individuals whom Ahle Sunnat consider to be companions in shar’rai terms were either Muhajiroon, Ansar, they fought and spent their wealth in the way of Allah (subhanahu wa ta’ala).

Summation Of Evidence:

The hadith states that reason for the people to be pushed away from the al Kauthar will be apostasy and their innovations. Innovation which takes to hellfire is reprehensible innovation and it is to be prohibited because it is amr munkir. Musailmah bin Kazzab and the Khawarij were Muslims in life time of Prophet (sallallahu alayhi was’sallam) but after the death of Prophet (sallallahu alayhi was’sallam) they became apostates.[5] It was these bedouins whom Prophet (sallallahu alayhi was’sallam) reffered as “My companions!” In addition it is evident from hadith that whom the angles will push away from al Kauthar will be creators of innovations. Prophet (sallallahu alayhi was’sallam) foretold the names of these people, their fathers names, their tribes names. So if these people were residents of Madinah as-Shareef they would be recognised in advance by companions of Prophet (sallallahu alayhi was’sallam). Companions of Prophet (sallallahu alayhi was’sallam) are described as best of Ummah because they enjoin good and forbid munkir: “You are the best of Ummah evolved for mankind, enjoining what is right, forbidding what is wrong, and believing in Allah.” [Ref: 3:110] Reprehensible innovations which take to hellfire are amr munkir. It does not befit the status of Ummah khaira (i.e. best Ummah) to introduce reprehensible innovations, rather they introduced praiseworthy Sunnan into Islam for which there is reward.[6] Therefore to accuse companions of Prophet (sallallahu alayhi was’sallam) of reprehensible innovation is to disbelieve in the Quranic verse which is declaring them as Ummah khaira and this rejection is clear kufr.

Prophet (sallallahu alayhi was’sallam) in his life time knew the apostates and leaders of apostates. He foretold details regarding them and he will recognise these people, these people will recognise him on the day of judgment: "There will come to me some people whom I will recognize,and they will recognize me, but a barrier will be placed between me and them." [Ref: Bukhari, B76, H585] Therefore he will not mistake them for his companions nor he was unaware of their apostasy but his mercy will over power and as a result he will remonstrate that these people are his companions. Upon being reminded who these people are Prophet (sallallahu alayhi was’sallam) will regain his composure and then Prophet (sallallahu alayhi was’sallam) will say: “Far removed (from mercy), far removed (from mercy), those who changed  after me!" [Ref: Bukhari, B88, H174] From the established evidence it has become clear that the words: “My companions!” were used for those apostates who were Muslim when Prophet (sallallahu alayhi was’sallam) was alive but became apostates after his death. Therefore the words: “My companions!”, were used in linguistic sense and not in shar’rai sense. Prophet (sallallahu alayhi was’sallam) used the word Sahabi for Abdullah bin Ubai bin Salul. He was the chief of hypocrites in Madinah and when Hadhrat Umar (radiallah ta’ala anhu) sought permission to kill him Prophet (sallallahu alayhi was’sallam) refused to give permission by saying: "(No), lest the people should say that Muhammad used to kill his companions." [Ref: Bukhari, B56, H720]

Wama alayna ilal balaghul mubeen.
Muhammed Ali Razavi

Footnotes:

- [1] There maybe someone insane enough to imply the formal/Shar’rai usage of rabb and go on to accuse Prophet Yusuf (alayhis salam) of associating a human as a partner with Allah (subhanahu wa ta’ala) just as the Rawafiz are insane enough to misconstrue the ahadith to attack companions of Prophet (sallallahu alayhi was’sallam). In context of usage of rabb we will argue that the usage is in linguistic sense not like it has been used in Quran for Allah (subhanahu wa ta’ala).

- [2] “He added, "The first to be dressed on the Day of Resurrection, will be Abraham, and  some of my companions will be taken towards the left side, and I will say: 'My companions! My companions!' It will be said: 'They renegade from Islam after you left them.” [Ref: Bukhari, B55, H568] They will be taken toward the left hand side. Quran states those who have disbelieved the verses of Quran are on the left hand side: “But those who disbelieved in Our verse they are those on the Left Hand.” [Ref: 90:19] The very next verses states: “The Fire will be shut over them.” [Ref: 90:20] This indicates the hellfire will be on the left side and the people whom the angles will push away will be taken toward fire of hell.

- [3] Via missionary activity they spread their doctrines far and wide in Arabian Peninsula. They assembled in Iraq to fight Hadhrat Ali (radiallah ta’ala anhu) from all over Arabian peninsula.

- [4] The addition of al Kadhab (i.e. the Liar) is made with his name because Prophet (sallallahu alayhi was’sallam) said: “The Last Hour would not come until there would arise about thirty impostors, liars, and each one of them would claim that he is a messenger of Allah.” [Ref: Muslim, B41, H6988]

- [5] The following two verses are about the bedouin Arabs of Najd and these bedouins apostasised from Islam after the death of Prophet (sallallahu alayhi was’sallam) and supported Musailmah bin Kazzab as well as the Khawarij: “The bedouins are the worst in disbelief and hypocrisy, and more likely to be in ignorance of the limits (Allah's Commandments and His Laws) which Allah has revealed to His Messenger. And Allah is All-Knower, All-Wise.” [Ref: 9:97] In another verse Allah (subhanahu wa ta’ala) informs about the state of emaan of bedouin Arabs: “The bedouins say: "We believe." Say: "You believe not but you only say, 'We have surrendered (in Islam),' for Faith has not yet entered your hearts. But if you obey Allah and His Messenger He will not decrease anything in reward for your deeds. Verily, Allah is Oft-Forgiving, Most Merciful." [Ref: 49:14]

- [6] Prophet (sallallahu alayhi was’sallam) said: “The servant does not introduce good practice which is followed after him (by people) he would be assured of reward like one who followed it, without their rewards being diminished in any respect.” [Ref: Muslim, B34, H6468] Another narration in Sahih of Imam Muslim states the same as previous hadith: “He who introduced some good practice in Islam which was followed after him (by people) he would be assured of reward like one who followed it, without their rewards being diminished in any respect.”  [Ref: Muslim, B34, H6466]

 

.ایک عربی فورم سے کچھ حوالے ملے ہیں جو کے عربی میں ہیں لیکن لگتا ہے کے اپ کے کام کی چیز ہے .کسی کو عربی آتی ہو گی تو اس کا پورا ترجمہ کر دے گا 

 

والوهابية كفَّرت أهل كل البلاد الإسلامية وعلماءها كما في كتابهم المسمى "فتح المجيد" حيث قالوا فيه ص 191 :"خصوصًا إذا عرف أن أكثر علماء الأمصار اليوم لا يعرفون من التوحيد إلا ما أقرّ به المشركون"

 

ثم قال :"أهل مصر كفار لأنهم يعبدون أحمد البدوي وأهل العراق ومن حولهم كأهل عمان كفار لأنهم يعبدون الجيلاني وأهل الشام

كفار لأنهم يعبدون ابن عربي وكذلك أهل نجد والحجاز قبل ظهور دعوة الوهابية وأهل اليمن"

 

ایک سکین اس پوسٹ میں ہے

 

http://www.islamimehfil.com/topic/20968-abdul-wahab-najdi-wahabio-ke-aqaid-scan/

 

Salam alayqum wa rahmatullah wa barakaat

 

Baee meray pass yeh dalahil mojood hen meray english kay ek article meh pehlay say hee mojood hen. In kay ilawa agar kuch millay to batayeh ga.

 

Hazrat khadam nay maqam e Rasool peri yeh ho hee nahin sakta kay un jesa pakka sacha sucha Sunni Aalim yeh fatwah issue keray. Yeh kissi jahil Deobandi ka faraad heh. Is farad kay musanaf kay ghaliban mutalia e barelwiat khalid mahmood kee peri heh ... us kitab meh taqriban yahi kuch likha heh... yeh fatwah nahin balkay kissi deobandi ki chalaki heh. Deobandi kitab kay mawad ko fatwah soorat meh likh deeya.

Agar kissi kay pass kohi esa reference ho jis say yeh sabat hota ho kay Muhammad bin Abdul Wahhab nay poori dunya kya Musalmanoon ko Mushrik tehraya. Ya us nay kissi kitab meh Arab mumalik kay musalmanoon ko mushrik tehraya ho, ya Wahhabiyoon kay uqabir ulamah nay esa keeya ho toh references paste keren please. meh ek aham article likh raha hoon magar thora material darkar heh.

 

Salam alayqum wa rahmatullah wa barakaat.

roman urdu main likhna kis nay kaha haraam hay.  aisa ko e fatwa naheen hay. ya aik tarah say urdu he hay.  attari bhaee do not worry

Yahi meh soch raha thah kay is ko roka nahin gaya aur hadith meh heh kay jis say roka nahin gaya us ka kerna harj nahin. Magar niyat kee baat heh meray baee. Unoon nay achi niyat say agar chora toh insha'allah is ka sawab millay ga aur agar achi niyat say likhen gay toh sawab millay ga. Hadith meh aya kay ek sahabi nay goroon ko band nay kay leyeh ek lakri ka danda zameen meh gar deeya, dosray sahabi ahay unoon nay danday ko zameen meh gara dekha toh yeh soch ker nikaal deeya kay kissi kay pahoon ko lagay ga. Donoon Sahabiyoon kee niyat achi thee, is leyeh jaza be niyat aur amal donoon kee millay gee. Hamaray baee nay joh keeya achi niyat say keeya aur inshallah is ka jaza zeroor millay gee, aur jin bahiyoon nay behtr bataya un kee niyat be achi thee aur un ko be sawab millay ga. Magar behtr tareeka wohi heh jis per ham sab mutafiq huway hen.

 

Allah ta'ala ham sab ko naik amal kernay kee tofeeq deh, ameen.

 

اسلام علیکم 

یہاں بڑی بوڑھیوں کا حوالہ ان معنوں میں ہے کے وہ یعنی بوڑھیاں ہرگز اپنے رسم و رواج اور قدیم عقاید سے ایک قدم پیچھے نہیں ہٹتی ہیں 

انہیں لاکھ سمجھایا جائے ،دلائل کے انبار لگا دیے جایں مگر وہ اپنے ان عقاید کو مرتے دم تک نہیں چھوڑتیں جو بچپن سے ان کے کانوں میں پڑ گئے 

 

ہم اہل سنت کو بھی ان بوڑھیوں کی طرح اپنے عقاید ہر حال میں نہیں چھوڑنا چاہئے اور نہ ہی کسی بد  مذہب کی ناجائز دلیل پر کان دھرنا چاہیے اور مرتے دم تک اسی عقاید اہل سنت اور مسلک اعلاحضرت پر قائم و دائم رہنا چاہیے 

 

اعلحضرت کی کتاب سے اس کا بہترین جواب مل جاےگا ابھی ہمیں صفحہ نمبر نہیں مل رہا ورنہ وہیں سے من و عن نقل کرکے آپکی تسلّی کر دیتے 

و اللہ اعلم و رسولہ 

عزوجل و صل اللہ علیہ و سلم 

 

Salam alayqum wa rahmatullah wa barakaat.

 

Baee yeh hadith per ker meh parshaan ho gaya thah. lol. Magar aap nay khoob samjaya. Aap kee wazahat per ker chehray per muskarahat aa gahi. Allah ta'ala aap ko jaza e khair deh. ameen.

Introduction:

In recent past the method of Ahle Sunnat Wal Jammat was that call of Nara e Takbir, fallowed by in this order Nara e Risalat, Nara e Tehqeeq, Nara e Haidri, and Nara e Ghausiya were made during a speech and people would respond accordingly: Allahu Akbar, Ya RasoolAllah!, Haq Char Yar, Ya Ali, and Ya Ghausiya or Ya Ghaus e Azam. For decades this practice was fine, no dispute on this and no one objected but the Wahabi/Deobandi's. Then the fitna Abdul Qadir[1] emerged from the clan of chor-Pirs.[2] In pretext of love of honarary ahli bayt[3] more specificly Hadhrat Imam Hassan (radiallah ta'ala) and care for his status of being Khilafah e Rashid questioned the validity of Nara e Tehqeeq as well as its response Haq Char Yar From there onwards the ikhtilaf of Nara e Tehqeeq morphed into altogather different dispute. This evolved gradually and crystalised into the dispute of all companions being on haq. And resulted in accusation Nara e Tehqeeq's traditional response results in negation/rejection of haqqaniyat of all companions except the four.

Abdul Qadir’s Position On Nara e Tehqeeq:

Abdul Qadir believes that right answer to Nara e Tehqeeq is Haq Sab Yar [Truthful All Companions] because, 1) Haq Char Yar is invention of Deobandi's who invented it in response to Nara e Khilafat and we have to oppose their sign. 2) Haq Char Yar is said because of Khilafat e Rashidah then Hazrat Hassan's (radiallah ta'ala anh) six month  Khilafat should be counted as part of Khilafat e Rashidah;[4] therefore Haq Panj Yar [Truthful Five Companions] should be response to Nara e Tehqeeq. 3) When haq or any descriptive attribute, quality is prefixed to a sentence it serves as hasr; meaning it restricts, limits, the haq for whom the statement is about and excludes the rest. 4) The response Haq Char Yar [Truthful Four Companions] negates the rest of Sahabah being haq.

Part One - A: Haq Char Yar Was Invented By Deobandi's:

One of the argument against Haq Char Yar forwarded by Abdul Qadir is: Deobandi's invented Haq Char Yar in response to Nara e Khilafat hence it has become a sha'ir, sign, symbol of Deobandi's hence we should reject it.[5] For sake of entertaining a argument lets grant it was minted by Deobandi's who had innovated the response Haq Char Yar. It would is foolish to argue for abandonment of  Haq Char Yar on the basis of Deobandi inventing it. Deen of Islam does not instruct opposition to heretics or infidels in all cases. Deen of Islam and Prophet (sallalahu alayhi was'sallam) was sent to guide the crooked ways of Mushrikeen to straight path. What he could reform he reformed and what could not be reformed or made made compatible with teaching of Islam he destroyed, eliminated, prohibited.

Part One – B: Sunnah Of Reforming Errors:

Practices of Mushrikeen which Prophet (sallalahu alayhi was'sallam) reformed was the manner which the Mushrikeen of Arabia performed the Tawaf of Kabah being naked.[6] He instructed that no polytheist was permitted to perform Tawaf around the Kabah and no naked person was permitted to perform Tawaf of Kabah naked.[7] Instead of naked Tawaf he instructed had instructed companions to perform Tawaf with ihram. Also the mushrikeen recited in their talbiya: “Here I am at Thy service, there is no associate with Thee.” ... “But one associate with Thee, You possess mastery over him, but he does not possess mastery (over you).” [Ref: Muslim, B7, H2671] And this talibya in which the polytheists reflected their creed of god-partners with Allah (subhana wa ta'ala) was reformed according to teaching of deen of Islam: “Labbaika Allahumma labbaik, Labbaika la sharika Laka labbaik, Inna-l-hamda wan-ni'mata Laka walmu Lk, La sharika Laka.” which translated means: “I respond to Your call O Allah, I respond to Your call, and I am obedient to Your orders. You have no partner, I respond to Your call. All the praises and blessings are for You, All the sovereignty is for You, And You have no partners with you.” [Ref: Bukhari, B26, H621] Also it is recorded in hadith: “When the Prophet came to Medina, he found (the Jews) fasting on the day of 'Ashura' (i.e. 10th of Muharram).” And the Jews believed: "This is a great day on which Allah saved Moses and drowned the folk of Pharaoh. Moses observed the fast on this day, as a sign of gratitude to Allah." To which he Prophet (sallalahu alayhi was'sallam) replied: "I am closer to Moses than they." and then hadith records: “... he observed the fast (on that day) and ordered the Muslims to fast on it.” [Ref: Bukhari, B55, H609]

Another reformation of polytheistic practice  is of Sai/Tawaf between the two mountains of Safa and Marwa. Originally the practice of performing Tawaf/Sai between Safa, Marwa was a polytheistic practice. Which is indicated by the answer of Hadhrat Aysha (radiallah ta'ala anha) when she was asked why people performed Tawaf/Sai of the mountains of Safa and Marwa, she replied: "Out of reverence to the idol Manat which was placed in Al-Mushailal, those who used to assume Ihram in its name, used not to perform Sai between As-Safa and Al-Marwa … There were men from the Ansar who used to assume lhram in the name of Manat which was an idol between Mecca and Medina.” [Ref: Bukhari, B60, H384] And has a result of Saif/Tawaf of Safa, Marwa being symbol and part of pre-Islamic polytheistic era the companions of Prophet (sallalahu alayhi was'sallam) disliked performing Tawaf/Sai of Safa, Marwa: “... "Did you use to dislike to perform Tawaf between safa and marwa?" He said, "Yes, as it was of the ceremonies of the days of the Pre-lslamic period of ignorance, till Allah revealed: 'Verily! (The two mountains) As-safa and Al-marwa are among the symbols of Allah. It is therefore no sin for him who performs the pilgrimage to the Ka'ba, or performs 'Umra, to perform Tawaf between them.'” [Ref: Bukhari, B26, H710] Until the verse permitting it was revealed: “Verily! As-safa and Al-Marwah (two mountains in Makkah) are of the Symbols of Allah. So it is not a sin on him who performs Hajj or Umrah  of the House to perform the going  between them. And whoever does good voluntarily, then verily, Allah is All-Recogniser, All-Knower.” [Ref: 2:158] After which Prophet (sallalahu alayhi was'sallam) performed Sai of Safa, Marwa by running to show strenth to Mushrikeen: “Allah's Apostle performed Tawaf of the Ka'ba and the Sa'i of Safa and Marwa so as to show his strength to the pagans.” [Ref: Bukhari, B26, H711]

Part One – C: Haq Char Yar In Perspective Of Sunnah:

Now the point worthy of consideration; it is sunnah of RasoolAllah (sallalahu alayhi was'sallam) to reform practices of mushrikeen in accordance with teaching of Islam and replace their polytheistic chants with Taweedi chants. And also it his Sunnah to jealously celebrate what the enemies of Islam celebrated by fasting on the day of ashura. This establishes a methodology; reform what opposes teaching of Islam until it accords it and jealously celebrate something which enemies of Islam celebrate by doing good it yourself. If one for the sake of argument conceeds; the Nara e Tehqeeq was formed after Deobandi invention of Nara e Khilafat then the derived principle from Sunnah of RasoolAllah (sallallahu alayhi was’sallam); reformed customs, practices according to teaching of Islam are permissible. Here will be the key to understand the formation of Nara e Tehqeeq and its response Haq Char Yar. In the context of concession one can argue the Ulamah knew the basis of Nara e Khilafat and its response Haq Char Yar. They also knew that this does not accord with teaching of Ahle Sunnat. So they had number of options to formulate a new response to Nara e Khilafat which accorded the creed of Ahle Sunnat – Haq Panj Yar or they had choice to formulate a new call. The Ulamah instead of saying Haq Panj Yar invented a call which accords with teaching of Ahle Sunnat. They invented a new call; Nara e Tehqeeq and its response remained the same Haq Char Yar.  So they dressed the Deobandi misguidance in clothing of Nara e Tehqeeq and jealously held to Haq Char Yar because Allah (subhana wa ta'ala), Prophet (sallalahu alayhi was'sallam), and the scholars of Ahle Sunnat of past/present have distinguished the four companions from rest of Sahabah (ridwan ullahi ajmaeen).[8] And we the Ahle Sunnat are more worthy of declaring the Haqqaniyat of the four companions then the Deobandi heretics. From the examplary Sunnah of beloved Prophet (sallalahu alayhi was'sallam) we learn that if a practice is a sha'ir of a heretical sect or part of a religion but the practice can be moulded according to principles of Islam then doing so is acceptable.

Part One – D: Haq Char Yar In Balance Of Truth:

Recitation of Quran [excessively] is sha'ir of Khawarij mentioned in many ahadith of Bukhari and Muslim: “There would arise from my Ummah a people who would recite the Qur'an, and your recital would seem insignificant as compared with their recital, your prayer as compared with their prayer, arid your fast, as compared with their fast.” [Ref: Muslim, B5, H2333] Yet no one has prohibited recitation of Quran [excessively] and one who recites Quran [excessively] while practicing fundamentals of deen will is not warned of punishment or committing a sin. Nor Abdul Qadir or his ill-illuminated suppoters have ever censored recitation of Quran [excessively] with reasoning; this is a Khariji sha'ir so we should oppose it and chance of him doing do so in future is nill. So why should the zikr of haqqaniyat of four companions be thorn in the heart of Abdul Qadir and his supporter on the basis of reasnoning that Haq Char Yar was sha’ir of Deobandi senct because it was part of  Nara e Khilafat. Importantly there is ample evidence to prove that Nara e Tehqeeq and its response Haq Char Yar predated Nara e Khilafat and its response Haq Char Yar. Syed Irfan Shah Sahib Mashadi stated he is first hand witness to Nara e Tehqeeq and its response Haq Char Yar being called during speeches of  Muhaddith e Azam Maulana Sardar Ahmad Qadri (rahimullah alayhi ta’ala). Therefore antagonism against sha’ir of Ahle Sunnat just because the Deobandi heretics have hijacked the response of Nara e Tehqeeq and inserted their own call is foolish. Nara e Haidri is sha’ir of Ahle Sunnat as well as Rawafiz and Nusairi Shia. Should we abandon Nara e Haidri and its response Ya Ali on the grounds that Rawafiz as well as Nusairiyyah have made it their sha'ir. Hence by saying Ya Ali there will be mushabat with Rawafiz! Absolutely not, it would be foolish to abandon a practice of Ahle Sunnat because heretical eliments have adopted it and same principle applies to Haq Char Yar. We do not have to abandon Haq Char Yar due to mushabat with Deobandi’s nor have to abandon it because Deobandi’s hijacked and perverted it with their Kharijism. For argument sake, if we conceed that Deobandi’s were inventors of Haq Char Yar then as long as we the Ahle Sunnat hold to correct understanding regarding Khilafat e Rashidah responding to Nara e Tehqeeq with Haq Char Yar is not blameworthy. Instead one who clothed Haq Char Yar with Nara e Tehqeeq acted upon the Sunnah of Prophet (sallallahu alayhi was’sallam) by reconciling it with teaching of Prophet (sallallahu alayhi was’sallam).

Part Two - A: Haq Char Yar Was Response To Nara e Khilafat:

One of the original and the easliest argument propelled by Abdul Qadir against Haq Char Yar was: Haq Char Yar was invented by Deobandi's as a response to Nara e Khilafat. Khilafat e Rashida lasted for thirty years and it includes Khilafat of Hadrat Hassan (radiallah ta'ala anhu). Nara e Tehqeeq is called for sake of Khilafat hence the response should be Haq Panj Yar otherwise Khilafat of Hadhrat Hassan (radiallah ta'ala anhu) is negated/rejected.[9] Even though Abdul Qadir claims call of Nara e Tehqeeq was Nara e Tehqeeq was invented to afirrm Khilafat e Rashidah. There is no decisive evidence which establishes the exact reasons for its invention. Also there is no clear cut position amongst scholars of Ahle Sunnat for why the Nara e Tehqeeq was invented. According to Syed Hashmi Miyan and Mufti Asif Jalali the reason was to afirm the Khilafat of four Khulafa. Syed Irfan Shah Sahib, Mufti Abid Jalali and if I recall correctly Mufti Ansar Ul Qadri hold to the position that Nara e Tehqeeq was invented to because Prophet (sallallahu alayhi was’sallam) said; Allah (subhanahu wa ta’ala) chose for me, Abu Bakr, Umar, Uthman, Ali (radiallah ta’ala anhuma ajma’een) as special companions.[10] Therefore idealy the best option would be that both possibilities are discussed but in light of the point of Abdul Qadir.

Part Two – B: Intentions & Nara e Tehqeeq:

Lets suppose the Nara e Tehqeeq is for sake of enquiring from gathering about the Khulafah of Khilafat Rashidah and the members of gathering respond Haq Char Yar. Even then the response does not imply negation/rejection Khilafat of Hadhrat Hassan (radiallah ta'ala anhu). Nor does the response 'Haq Char Yar!' in any way imply these four are only Khulafa e Rashideen. To affirm belief in Islam, affirmation with tongue and its confirmation in heart is essential. In the similar fashion for disbelieving in any concept of Ahle Sunnat explicit negation of a concept with tongue is required to determine ones belief. Abu Huraira reported Prophet (sallalahu alayhi was'sallam) said: “Verily Allah does not look to your faces and your wealth but He looks to your heart and to your deeds.” [Ref: Muslim, B32, H6221] The heart is the place where the intention about actions is made; for Allah (subhana wa ta'ala) or for glory and fame. In another hadith which is narrated by Hadhrat Umar (radiallah ta'ala anhu) that Prophet (sallalahu alayhi was'sallam) said: "The reward of deeds depends upon the intention and every person will get the reward according to what he has intended. So whoever emigrated for Allah and His Apostle, then his emigration was for Allah and His Apostle. And whoever emigrated for worldly benefits or for a woman to marry, his emigration was for what he emigrated for." [Ref: Bukhari, B2, H51] Hence the criteria to judge ones action is based on his intention and intentions are known to Allah (subhana wa ta'ala) as well as to those Awliyah-Allah whom he has granted means to know. So if one responds to Nara e Tehqeeq by saying Haq Char Yar with intention of negation/rejection of Hadhrat Hassan (radiallah ta'ala anhu) being Khalifah Rashid then his response will be judged as such by Allah (subhana wa ta'ala). Or if he makes his ill intention known verbally then Ahle Sunnat will judge him according to what he has affirmed explicitly but we do not assume and determine ones aqeedah based on ambigous statement or actions or by reverse inferal.[11]
 

If I agree for sake of entertaining argument of Abdul Qadir with the following; Nara e Tehqeeq is called for sake of Khilafat hence the response should be Haq Panj Yar otherwise Khilafat of Hadhrat Hassan (radiallah ta'ala anhu) is negated/rejected. If this was the case Haq Panj Yar is unjustified because Hadhrat Umar bin Abdul Aziz (radiallah ta'ala anhu) was a Khalifa e Rashid.[12] Therefore the Haq Panj Yar is excludes Khilafat e Rashidah of Hadhrat Umar bin Abdul Aziz (radiallah ta'ala anhu) hence he would be guilty of negating/rejecting Khilafat e Rashidah of Hadhrat Umar bin Abdul Aziz (radiallah ta'ala anhu). Secondly, if one was to apply the rules of qasr/hasr as presented and held by Abdul Qadir then Haq Panj Yar or Haq Chay Yar both would spell out the exclusivity of haqqaniyat for the five/six and this would negate/reject the haqqaniyat of all other companions, in other words it would negate/reject Haq Sab Yar, which he so 'cherishes'. To justify his position of Haq Panj Yar or Haq Chay Yar, first he must create permissibility of affirming Haqqaniyat for the five/six seperately from all the companions by reinterpreting the principles of hasr/qasr. Or apply different principles of hasr/qasr which will allow Haqqaniyat to be affirmed for a small group without implying negationg/rejection of Haqqaniyat of major group. In addition to this he must provide evidence of Quran or Hadith where the Haqqaniyat of five/six is exclusively affirmed or these five/six have been singled out for their qualities, merits from the rest of companions.[13] If Abdul Qadir successfully reinterprets the rules of hasr/qasr and creates a loophole through which he can squeeze Haq Panj Yar and Haq Chay Yar into Haq Sab Yar. Then servants response in defence of Haq Char Yar would be; same principles rules of qasr/hasr apply to Haq Char Yar. He should know Haq Panj Yar does not protect the Khilafat of Imam Hassan (radiallah ta’ala anhu) but it would negate the Haqqaniyat of all companions according to his own held principles of hasr/qasr. Right now situation is that if coin is tossed and Abdul Qadir chooses which ever side he looses. Heads, Abdul Qadir looses. Tails, Abdul Qadir looses.

Part Two - C: The Rawafiz Shia Hate Three Companions:

Rawafiz hate, revile Hadhrat Abu Bakr Sadeeq (radiallah ta'ala anhu) because they believe Hadhrat Ali (radiallah ta'ala anhu) should have succeeded Prophet (sallalahu alayhi was'sallam) as his Khalifah but Hadhrat Abu Bakr Sadeeq (radiallah ta'ala anh) usurbed the his right to Khilafat. Yet Hadhrat Abu Bakr Sadeeq (radiallah ta'ala anh) was chosen by Allah (subhana wa ta'ala) and apointed by the Sahabah as the first Khalif of Prophet (sallalahu alayhi was'sallam): “The Prophet said, "Nay, I should say, 'Oh my head!' I felt like sending for Abu Bakr and his son, and appoint him as my successor lest some people claimed something or some others wished something, but then I said (to myself), 'Allah would not allow it to be otherwise, and the Muslims would prevent it to be otherwise".  [Ref: Bukhari, B70, H570] They also revile, hate him because he did not grant the Fidak as property to Hadhrat Fatimah (radiallah ta'ala anha) on the basis of what Prophet (sallalahu alayhi was'sallam) taught: "I heard the Prophet saying, 'Our property is not inherited, and whatever we leave is to be given in charity. But the family of Muhammad can take their sustenance from this property.” [Ref: Ref: Bukhari, B59, H368] And out of many fabricated stories they narrate that Hadhrat Umar (radiallah ta'ala anh) broke the door of Hadhrat Fatimah (radiallah ta'ala anha), the door fell on her and it resulted in death of Hadhrat Muhsin (radiallah ta'ala anhu) who was in the womb. Yet fact is Hadhrat Muhsin (radiallah ta'ala anhu) had died in the time of Prophet (sallalahu alayhi was'sallam) long before the so called Hadhrat Umar's (radiallah ta'ala anhu) forced attempt to gain bayt of Hadrat Ali (radiallah ta'ala anhu). For such reason Rawafiz hate the first three khulafah of Prophet (sallalahu alayhi was'sallam) and always attempt to portray these three as being at odds with Hadhrat Ali (radiallah ta'ala anhu) and have resorted to character assassinate these righteous khulafa. In their hate which has exceeded the boundary of decency they portray the first three pious, righteous, khulafah of Prophet (sallalahu alayhi was'sallam) as hypocrites [some have even gone far as accusing them of being kaffirs], homosexuals, as children of illegitimate union, alchaholics, people of hell, and murderers. As a counter to the false propoganda of Rawafiz the scholars of Ahle Sunnat have always revealed the actual brotherly ties, friendship between the Khulafah salasa and Hadhrat Ali (radiallah ta'ala anh) as well as delivered speeches, written books on merits, praiseworthy qualities, piety of the four khulafah. In this context, and the opposition to Rawafiz; the trend of zikr of the four Khulafah in speeches, books, took hold amongst the scholars and sufia and over the period of centuries the detailed zikr of the four in gatherings was abandoned as practice.[13] But this practice gave rise to short phrase 'four companions' which the poets also incorporated in their poetical works written in praise of the four companions and this culminated into 'Haq Char Yar!'

Part Two – D: The Tehqeeq Behind Nara Of Tehqeeq:

Before going into implications of Haq Char Yar it would be best to explain the meaning of Nara e Tehqeeq and the reason why it was invented. Nara means call, slogan, Tehqeeq means of investigation, realisation, hence it means call of investigation, call of realization. In reality the actual word of importance is Tehqeeq and when one says Nara e Tehqeeq it is to get the answer based on the tehqeeq of respondant. The sources of this tehqeeq (i.e. investigation/realization) of respondant are Quran and Ahadith. Note the slogan of Tehqeeq is raised in association with the four companions; in other words the Tehqeeq is associated with the four companions, therefore the respondant states: Haq Char Yar. Allah (subhana wa ta'ala) states: “Those who believe, and adopt exile, and fight for the Faith, in the cause of Allah as well as those who give (them) asylum and aid,- these are (all) truthful (i.e. haqqa) believers (i.e. mominoon): for them is the forgiveness of sins and a provision most generous.” [Ref: 8:74] “These are truthful (i.e. haqqa) believers (i.e. mominoon): they have grades of dignity with their Lord, and forgiveness, and generous sustenance.” [Ref: 8:4] The verse establishes that Mominoon are haq and describing the qualities of Mominoon Allah (subhana wa ta'ala) states:“The mominoon (i.e. pious believers) are only those who, when Allah is mentioned, feel a fear in their hearts and when His Verses (this Quran) are recited unto them, they (i.e. the Verses) increase their Faith; and they put their trust in their Lord (Alone). Who perform As-Salat (Iqamat-as-Salat) and spend out of that We have provided them.” [Ref: 8:2/3] Mominoon are those who had believed in Allah (subhana wa ta'ala), acted righteously and these Momineen were granted the Khilafat by Allah (subhana wa tala): “Allah has promosed to those among you who believe [like Momineen] and work righteous deeds [like Momineen],[14] that He will, of a surety, grant them in the land, inheritance (of power), as He granted it to those before them; that He will establish in authority their religion - the one which He has chosen for them; ...”  [Ref: 24:55] As promised Allah (subhana wa ta'ala) apointed the four Mominoon companions of Prophet (sallalahu alayhi was'sallam) as Khulafah of his beloved Prophet (sallalahu alayhi was'sallam). Also the quality of companions of Prophet (sallalahu alayhi was'sallam), the quality of Mominoon, is that they are gentle with each other but harsh against non-believers: “Muhammad is the apostle of Allah and those who are with him are harsh against Unbelievers, (but) compassionate amongst each other.” [Ref: 48:29] In the context of Tehqeeq the choice of word haq (i.e. truthful) is no coincidence rather a well thought selection which reflects insight of one who invented this slogan of Tehqeeq. The word Haq in Haq Char Yar hints all the qualities mentioned in the Quran about Mominoon. Therefore the call of Tehqeeq and its response refutes the Rawafiz who portray the Khulafah e Salasa being at odds with Hadhrat Ali (radiallah ta'ala anh) as well as to portray them as hypocrites, apostates, alchaholics, murderers, homosexuals, people of hell, and kaffirs. The four companions are mentioned togather in response to Nara e Tehqeeq as being Haq Char Yar because the [Nara e] Tehqeeq about the four is that they are Mominoon. Each of them has a unique rank with Allah (subhana wa ta'ala), they were apointed as Khulafa by Allah (subhana wa ta'ala) because they had believed as they supposed to have believed in Allah (subhana wa ta'ala) and acted on guidance of Prophet (sallalahu alayhi was'sallam), as was expected from them. These four khulafa were gentle with each other and harsh against the disbelievers.

Part Four - A: Qaulity Prefixed To A Statement Implies Hasr:

Abdul Qadir giving evidence for his position stated in the debate[15]:When a quality it is prefixed to something should be before the quality then it establishes hasr.[16] As a result it restricts, limits the Haq for whom statement is made about and negates for all other. Therefore Haq Char Yar negates Haqqaniyat of all other companions. The principle which Abdul Qadir invoked to criticise Haq Char Yar and argue that it means [Only] Truthful [Are] Four Companions is not agreed upon the scholars. The vast majority of scholarship has rejected these principles of hasr/qasr. Abdul Qadir’s this tactic of using strange and rare scholarship to refute established concepts is like Wahhabi strategy of employing strange, odd, opinions to weaken Ahadith which are against their understanding.[17] Maulana Saqib Shami and Maulana Syed Zulfiqar Shah Gilani in their response to Abdul Qadir cited the references.[18] They have done great justice to the subject of Haq Char Yar in light of Mantiq, Balaghat and Nahw.

Prophet (sallallahu alayhi was’sallam) said: “Two are better than one, and three better than two; so stick to the Jama’ah for verily Allah, Most Great and Glorious, will only unite my nation on guidance.” [Ref: Musnad.I.Ahmad] Prophet (sallallahu alayhi was’sallam) said two are better than one, three are better then two, because two is majority, three is majority in relationship to one and two. So advice of adhering to the Jamah was about the majority of Jamah and this is explicitly instructed in another hadith:“My nation will not unite on misguidance, so if you see them differing, follow the great majority.” [Ref: Ibn Majah, B36, H3950] The majority has rejected the rules of hasr/qasr invoked by Abdul Qadir and the majority has rejected the criticism of Haq Char Yar based on these rules. They have held to response Haq Char Yar and explained the position of Ahle Sunnat. Abdul Qadir’s position is against the majority of Ahle Sunnat therefore wrong by default or atleast accepting it is against what Prophet (sallallahu alayhi was’sallam) tought.

Part Four – B: The Four Essential Eliments Of Hasr:

In the fallowing sentence the quality (i.e. sachay) is mentioned before the number of friends; voh sachay char dost hen.'[19] yet there is no indicaiton of hasr/qasr. When number of friends (i.e. four) are mentioned before the quality there is no indication of hasr (i.e. sachay): voh char sachay dost hen. Both these statements mean exactly the same and position of quality in the sentence before or after the number of friends makes no difference to its meaning nor do these sentences hint hasr/qasr in their meaning. The reason for this is that in these two sentences there is no exceptive or subtractive particle nor there is set/group from which the exception is made. There are certain contexts in which these two sentences can be understood to imply qasr/hasr but the sentence must have four central eliments; the predicate[20], the first noun[21], exceptive or subtractive particle[22] and the second noun.[23] Now if we write a sentence according to these four principles; sab logoon meh voh char sachay dost hen, or sab logoon meh voh sachay char dost hen, autometicaly hasr/qasr is warranted because the sentence consists of four central eliments; the predicate (i.e. sachay) the first noun (i.e. logoon) exceptive particle (i.e. char) and second noun (i.e. dost), therefore the four are excepted from all of the people. This can imply the others are not as truthful as the four, in other words, it can be Qasr e Haqiqi A’dahi. Or it can imply that others are not truthful at all, which is Qasr e Haqiqi Waqi’i. In three words; Haq Char Yar, there is no exceptive or subtractive particle; meaning the four are not being excepted from another set/group and without this being part of sentence there is no hasr/qasr. Therefore Haq Char Yar does not autometicaly negate that haqqaniyat of all the other Sahabah because there is no qasr/hasr found in the response of Nara e Tehqeeq. If the call was Nara e Sahabah and its response was Haq Char Yar then there is hint of hasr/qasr because  the word Sahabah is used often to refer to all the companions. This hint of qasr/hasr does not imply the person negates/rejects haqqaniyat of all companions because its implied and not explicit. If someone argues against Haq Char Yar in context of Nara e Sahabah. It can be argued; the word Sahabah is plural hence it was used for four and not for all the companions.  Explicit negation/rejection in this context would be Haq Sirf Char Yar. Also if the reply to Nara e Tehqeeq was Sab Yaroon Meh Say Haq Char Yar then from all the companions Haq is excepted for the four companions and this would also imply negation of Haqqaniyat for all the other. Yet the response to Nara e Tehqeeq is Haq Char Yar and Haq is not being excepted in this sentence for the four from a major group.

Part Four - A: Quran Teaches All Companions Are Haq:
 

Abdul Qadir argues: Quran teaches that all Sahabah are Haq hence response to Nara e Tehqeeq should be Haq Sab Yar not the popular traditional response. Haq Char Yar results in negation/rejection of Haqqaniyat of all the other Sahabah (radiallah ta'ala anhuma ajma'een).The fallowing verses of the Quran were employed by Abdul Qadir in his debate with Abid Jalali to establish his position: “These are truthful (i.e. Haq'qa) mominoon: they have grades of dignity with their Lord, ...” [Ref: 8:4] “... these are (all) truthful (i.e. Haq'qa) mominoon: for them is the forgiveness of sins and a provision most generous.” [Ref: 8:74] The evidence presented to establish position of Haq Sab Yar refutes itself in light of Abdul Qadir weir and strange qasr/hasr rules. If logic of Abdul Qadir and principles of hasr are employed then his own position of Haq Sab Yar is also refuted. Quran teaches that all Momineen are Haq hence response to Nara e Tehqeeq should be Haq Sab Momineen not Haq Sab Yar and not Haq Sab Yar. According to Abdul Qadir’s employed hasr rule both would result in negation/rejection of Haqqaniyat of all the Tabi'een, Taba Tabi'een, Awliyah-Allah and the Saliheen of the Ummah.[24]

Part - B: Saliheen And Awliyah-Allah Are Amongst The Muhajireen:

Allah (subhana wa ta'ala) states: “Those who believe, and adopt exile, and fight for the Faith, in the cause of Allah as well as those who give (them) asylum and aid,- these are (all) truthful mominoon: for them is the forgiveness of sins and a provision most generous.” [Ref: 8:74] Allah (subhanahu wa ta’ala) in next verse states: - “And those who believed afterwards and emigrated and struggled hard with you; they are of you (i.e. Momineen).” [Ref: 8:75] Prophet (sallallahu alayhi was’sallam) defined who is Muhajir: “The Prophet said, "A Muslim is the one who avoids harming Muslims with his tongue and hands. And a Muhajir (i.e. emigrant) is the one who gives up all what Allah has forbidden." [Ref: Bukhari, B2, H9] Another hadith affirms the same: “The Prophet said, "A Muslim is the one who avoids harming Muslims with his tongue or his hands. And a Muhajir is the one who gives up (abandons) all what Allah has forbidden." [Ref: Bukhari, B76, H491] Implications of these two Ahadith are that companions, two generations succeeding generations and all the AwliyahAllah are Muhajir because they gave up what Allah (subhanahu wa ta’ala) had prohibited. Therefore the following verses of Quran are inclusive of two succeeding generations and AwliyahAllah; Those who believe, and adopt exile, and fight for the Faith, in the cause of Allah as well as those who give (them) asylum and aid,- these are (all) truthful mominoon: for them is the forgiveness of sins and a provision most generous.” [Ref: 8:74] “And those who believed afterwards and emigrated and struggled hard with you; they are of you (i.e. Momineen).” [Ref: 8:75] According to strange and weird rule of hasr invoked by Abdul Qadir it is possible to argue; affirming the Haqqaniyat of all companions by saying Haq Sab Yar will negation/rejection of Haqqaniyat all those Momineen who came after companions. Rejecting explicit text of Quran is kufr therefore Abdul Qadir and his chor clan will be guilty of kufr [if we strickly hold to his weird rules of hasr] because of negation/rejection the Haqqaniyat of Momineen. Therefore if Abdul Qadir believes a non-Sahabi is Momin and believes they are not upon Haq despite being Momin he commits Kufr.
 

Wama alayna ilal balaghul mubeen.
Muhammed Ali Razavi

Footnotes:

- [1] Abdul Qadir of London is the great gate opener to Shia'ism if not a closet Shia. He believes if a Sunni was to believe Hazrat Ali (radiallah tallah anh) is superior then Hazrat Abu Bakr Sadeeq (radiallah tallah anhu) then he will still remain a Sunni. Yet there is Ijmah on the Afziliat of Hadrat Abu Bakr Sadeeq  (radiallah tallah anhu) and Ulamah have termed anyone who believes in Afziliat of any other companion over Hadhrat Abu Bakr Sadeeq (radiallah tallah anhu) as Tafzeeli Shia. The Rafzi twist in his aqeedah is that he has hatred for Hazrat Amir Muawiyah (radiallah tallah anh) and at times it surfaces while he is on the microphone but he has so far managed to conceal his hatred, thanks to taqqiyah. His companion Muzammil Shah displayed his hatred for Hadhrat Amir Muawiyah (radiallah tallah anhu) in a gathering of Rafzi Shia's. Abdul Qadir does not believe that wives of RasoolAllah (sallalahu alayhi was'salam) are part of his ahli bayt, declared in Ahzab verse thirty-three and this rejection is kuffr. Just like the Rawafiz he does not believe that Hazrat Umar (radiallah tallah anh) is not married to Umm ul Kulthum (radiallah tallah anha) the daughter of Hadhrat Ali (radiallah ta'ala anh). And the basis accords with the Rawafiz; Sayyidah is not permitted to marry a ghair-Sayyid and because Hadhrat Umar (radiallah ta'ala anh) is not Syed. With regards to this man's character, he enjoys being complimented, and being centre of attention. His arrogance is evident to anyone who lends him a ear. He boasts about his achievements yet there is nothing to substantiate his claims. In short he is boastful, arrogant, full of pride, over confident, under educated, abusive; example of his vile, disgusting language is recorded in a debate with Abid Jalali on subject of “Haq Yar Yar!” or “Haq Sab Yar!”. Where he adressing someone sitting in the direction of recording camera uttered the fallowing words: ”Chup ker oye yaddar nay'ya!” or “Bas ker oye yaddar nay'ya.” Please do excuse the uncertainity of his actual words. I am not going through to that entire debate so I can find his exact abusive words. If  exact quote is such a priority for you be my guest and torture your self by listening to unpresedented display of stupidity by two imbeciles. Now those who speak the language will understand the exotic abuse and for ?benefitt? of those who don't I will translate. If the first was true then it means: “Oye shut up [you son of woman] who fucks.” and if the second was true: “Oye enough [you son of woman] who fucks.” Do excuse the explicitness of the content here. Usually the words are used to insult a man by accusing the man's mother of having illicit sexual relationship. In other words insult by insinuating that man's mother is adulterous woman. Allah (subhanahu wa ta'ala) states about those who falsely accuse a woman of adulterous relationship: “And those who accuse chaste women (of adultery) and then do not produce four witnesses — lash them with eighty lashes and do not accept from them testimony ever after. And those are the defiantly disobedient. Except for those who repent thereafter and reform, for indeed Allaah is Forgiving and Merciful." [Ref: 24:4] And frankly the one who had gotten that abuse should have taken the issue up with the Ulamah so the fat which Abdul Qadir had accumulated on him with nazrana's of taxi driver mureeds would be ripped off with those eighty lashes. Continuing, his boasting dwarfs his intellectual, academic achievements. Proof of which is that so far he has not produced a lemon in his garden; a scholarly individual would be too much to ask. His company is of those who excessively praise him and often people are only called to deliver a short speech in praise of this heretic in his presence.

- [2] Sayyidi Ala Hazrat wrote: “Soona jangal raat handeri chahi badli kali heh, Sonay walo jagtay raho choron kee rakhwali heh.” At present vast majority of Pirs, and Pirkhana are major dens of Shayateen and in this era giving bayt to a Pir is like giving license to Iblees to misguide you. In this era of darkness follow the scholars of Ahlus Sunnah Wal Jammah who adhere to teaching of Sayyidi Ala Hadhrat Imam Ahmad Raza Khan Barelwi (rahimullah alayhi ta'ala). They must fallow his aqeedah, his teaching of fiqh and anything which he did not adress in his books fallow the middle course between two opposing opinions of scholars of Ahle Sunnat. Fallow his teachings your self and those who fallow him. Trust no Pir, no Jubba, no Syed, no khanqah of a great saint, not long beard, or Arabic speaking 'brothers' who bump into you on the road with leaflets. Do not be fooled by ten yard long titles or believe in stories of karamat of modern Pirs nor let the beautiful voices, elequent speeches, super natural ability of memorisation misguide you. These are relative to all mankind, even the filthiest, scummiest, enemy of Allah (subhana wa ta'ala) and his beloved Prophet (sallalahu alayhi was'sallam) will possess these qualities as well as men of piety, firm belief. Men/Women of Karamat are dead and those who are living will not be known to you. Stay awake in this darkness protect your iman and aakhirah.

- [3] Ahli bayt of Prophet (sallalahu alayhi was'sallam) are of four types. The fundamental members of ahli bayt are wives of RasoolAllah (sallalahu alayhi was'sallam) and their status was confered to them by Allah (subhana wa ta'ala) in surah Ahzab verse thirty-three. Second degree of ahli bayt are honarary ahli bayt, Hadhrat; Ali, Fatimah, Hassan, Hussain (Allah be pleased with all of them) then extended family of Prophet (sallalahu alayhi was'sallam) who accepted Islam and finally the Ummah of beloved Prophet (sallalahu alayhi was'sallam). Denying/rejecting the Quranic status of ahli bayt of wives of Prophet (sallalahu alayhi was'sallam) is kufr and rejecting Hadhrat Ali's (radiallah ta'ala anhu) family being part of ahli bayt of RasoolAllah (sallalahu alayhi was'sallam) is heretical.

- [4] The hadith of Prophet of Allah (sallalahu alayhi was'salam) that Khilafat e Rashidah will be for thirty years: Safinah reported the  Apostle of Allah (sallalahu alayhi was'sallam) as saying: “The Caliphate of Prophecy will last thirty years; then  Allah will give the Kingdom or His Kingdom to anyone He wills. Sa'id told that Safinah said to him: Calculate Abu Bakr's Caliphate as two years, Umar's as ten, Uthman's as twelve and 'Ali's so and so. Sa'id said: I said to Safinah: They conceive that 'Ali was not a Caliph. He  replied: The buttocks of Marwan told a lie.” [Ref: Abu Dawood, Vol 3, Chapter 1685, Hadith 4629] On the basis of this hadith Abdul Qadir argues that six month Khilafat of Hadhrat Imam Hassan (radiallah ta'ala anh) has to be added to make thirty years because the Khilafat of Hadhrat Ali (radiallah ta'ala anh) ended on twenty-nine years six months. Note that Ulamah of Ahle Sunnat already believed as well as taught that Imam Hassan (radiallah ta'ala anh) was a Khalifah e Rashid. And Abdul Qadir had contributed nothing toward this fact. It was not already known and believed by Ahle Sunnat.

- [5] This claim of Abdul Qadir is without evidence. Contrary to his claim there is sufficent proof avaliable to substantiate that Nara e Tehqeeq and its response Haq Char Yar was raised in religious gatherings of Khalifa of Ala Hazrat Muhaddith Sardar Ahmad Qadri (rahimullah alayhi ta'ala). During the munazra with Abdul Qadir, Abid Jalali brought the issue of Haq Char Yar predating the Deobandi usage of Haq Char Yar Abid Jalali wanted to substantiate with evidence that Nara e Tehqeeq and its answer Haq Char Yar predates Deobandi usage of it but Abdul Qadir replied [if I remember correctly]; the issue has become obsolete. This indicated that his misconception was corrected by his own co-religionists and since then it has not been used as an argument against Haq Char Yar apart from the initial outburst.

- [6] “... During the pre-Islamic days women circumambulated the Ka'ba nakedly, and said: Who would provide cloth to cover the one who is circumambulating the Ka'ba so that she would cover her private parts? And then she would say: Today will be exposed the whole or the part and what is exposed I shall not make it lawful. It was in this connection that the verse was revealed:" Adorn yourself at every place of worship" (vii. 31).” [Ref: Muslim, B043, H7179] in another hadith: Hisham narrated on the authority of his father that the Arabs with the exception of Hums who were Quraish, and their descendants, circumambulated the House naked. They kept circumambulating In this state of nudity unless the Hums supplied to them the clothes. The male provided (clothes) to the male and the female provided clothes to the female. And the Hums did not get out of Muzdalifa, ...” [Ref: Muslim, B007, H2808]

- [7] “On the Day of Nahr (10th of Dhul-Hijja in the year prior to the last Hajj of the Prophet when Abu Bakr was the leader of the pilgrims in that Hajj) Abu Bakr sent me along with other announcers to Mina to make a public announcement: "No pagan is allowed to perform Hajj after this year and no naked person is allowed to perform the Tawaf around the Ka'ba. Then Allah's Apostle sent 'All to read out the Surat Bara'a (At-Tauba) to the people; ..." [Ref: Bukhari, B8, H365] This is confirmed in another hadith: “That during the Hajj in which the Prophet had made Abu Bakr As Siddiq as chief of the, Hajj before the Hajj-ul-Wida,' on the day of Nahr, Abu Bakr sent him along with a group of persons to announce to the people. "No pagan is permitted to perform Hajj after this year, and nobody is permitted to perform the Tawaf of the Ka'ba naked." [Ref: Bukhari, B59, H649]

- [8] Ala Hazrat Mujadid e Millat e Islamiyyah wrote: “Jan'nan banay gi muhib'ban e char yar ki qabr
Jo apnay sinay meh yeh char bagh leh kay chalay.” [Ref: Hadaiq e Bakshish, Volume 2, Page 91] Baba Fareed Ganj Baksh (rahimullah alayhi ta'ala) wrote: “Allah, Muhammad, Char Yar. Haji, Khawaja, Qutb Fareed.”, which Sayyidi Mehr Ali Shah Golari (rahimullah alayhi ta’ala) attested in his book Mehr e Munir. Hazrat Mian Muhammad Baksh (rahimullah alayhi ta'ala) wrote: Musnad al Firdosi andar Dehalmi Te Anda, Sarwar e Alam shah nabiyan ay'yeh aya farmanda. Sher ilm da meh han yaro Abu Bakr bunyadan, Umar deewar te chath Usman dar haidar shadan.” [Ref: Hidayatul Muslimeen, page 7]
 

- [9] Abdul Qadir wrote: “In 1953 or there after in Jehlum the scholars of other faction invented 'Nara e Khilafat!' and chose 'Haq Char Yar!' has its response. Scholars of our faction to consolidate our position instead of 'Nara e Khilafat!' invented with ijtihad 'Nara e Tehqeeq!' but remained muqallid of other's in regards to it's answer and as replied with 'Haq Char Yar!' as answer. Had they responded with 'Haq Panj Yar!' then [the concept of] Khilafat [e Rashidah] of Imam Hassan (radiallah ta'ala anhu) would have been protected.” [Ref: Zubda Tu Tehqeeq, page 127/128]

- [10] If I were to select a plausible reason then I would nominate the second position because there is over whelming evidence going back centuries in form of poetical works of Awliyah-Allah where these four are mentioned togather, either with names or indicated by use of phrase ‘four companions’. I base the plausibility on the assumption that inventor was inspired by the zikr of four found in hadith, poetical works and as result opted to keep the response but invented a new call.

- [11] Wahhabiyyah practice reverse inferal technique and on it base their takfir of Ahle Sunnah. Let me illustrate my point, Wahhabi; worship is for Allah (subhana wa ta'ala). Prostration is worship. Sufis prostrate to graves. Graves are their idols-gods, conclusion they worship the graves as idols gods. Abdul Qadir fallowing the footsteps of Wahhabiyyah starts with; Deobandi Nasibi's invented 'Nara e Khilafat!' and its response 'Haq Char Yar!'. They denied Khilafat Rashidah of Hadhrat Hassan (radiallah ta'ala anhu) by saying 'Haq Char Yar!'. 'Haq Char Yar!' rejects/negates Khalifat of Hadrat Hassan (radiallah ta'ala anhu). 'Nara e Tehqeeq!' response is 'Haq Char Yar!' therefore it is same as 'Nara e Khilafat!'. 'Nara e Tehqeeq!'. And response 'Haq Char Yar!' rejects/negates Khilafat of Hadhrat Hassan (radiallah ta'ala anhu). [Now Zahid Hussain 'Rizvi' will conclude on behalf of Abdul Qadir] therefore Barelwis are Khariji Nasibi's. The methodology of Abdul Qadir is a leaf from the methodology of Wahhabiyyah and his methodology is sign of his heretical creed. Note: His this allegation is natural conclusion of reverse inferal but also the explicit allegation of Ahle Sunnah Wal Jammat being Nasibi-Khariji is avaliable on:

on youtube. Surprisingly this jahil is ignorant of the fact that those who hated Hadhrat Ali (radiallah ta'ala anhu) because he signed peace treaty with Hadhrat Amir Muawiyah (radiallah ta'ala anhu) were called Khawarij and those who hate Hadhrat Hassan (radiallah ta'ala anhu) due to his concession of Khilafat to Hadhrat Amir Muawiyah (radiallah ta'ala anhu) are called Nawasib. Therefore the closest of Khawarij and Nawasib in hate, dislike of Hadhrat Amir Muawiyah (radiallah ta'ala anhu) are; Abdul Qadir, Zahid Hussain, Muzammil Shah, the ugly darth vader whos name I cannot recall.
 

- [12] Hadhrat Umar bin Abdul Aziz (radiallah ta'ala anhu) became khalifa e Rashid. Sayyidi Ala Hadhrat Imam Ahmad Raza Khan (rahimullah alayhi ta'ala) in response to question: 

- [13] This was natural result of fitna of Khawarij being successfully contained by scholars of Ahle Sunnat. Hence there was no need to continue the practice but this practice continued where Sunnis and Shia populations are living side by side.

- [14] “To those who believe and do deeds of righteousness hath Allah promised forgiveness and a great reward.” [Ref: 5:9]

- [15]“Haq Char Yar kay joh dalahil hen, us meh Haq pehlay aya heh, Yar bad meh aya heh, jistereh [Arabi quote] kay kissi cheese ka maqam bad meh ho aur ussay pehlay laya jahay hasr lazam ata heh. Haq joh heh yeh khabr heh Char Yar ki is ko pehlay laya gaya, lehaza is ka hasr lazam ata heh. […] Jis waqt kissi cheez ko mo’akhar honay wali ho us ko muqadam laya jahay faida hasr ka deta heh. Is ka mana yeh heh kay Haq pehlay kehnay say yeh mana nikla kay sirf yahi Char Haq hen.” [Ref : www.youtube. com/watch?v=hlOds3gTY6I,  from 4 min 35 sec onwards.]

- [16] What Abdul Qadir is arguing is the word haq in 'Haq Char Yar!' precedes char hence according to rules of grammar qasr is warranted.

- [17] The Wahhabiyyah find rare, fringe eliment opinions and understandings to refute established, traditional scholarship of Ahle Sunnat. If you present a hadith to them as proof they will find someone who has criticised the matan or sanad or a single narrator and reject the opinion entire scholarship on this hadith. What I mean is, strange, rare, positions, understandings are given prominence to refute the Ahle Sunnat and Abdul Qadir is no different. Everything strange, weird, rare, rejected by the Jammah, opposed by the Jammah, is compiled and called the cream of research. A more accurate name would be, compiled cream of; weird, strange, fringe, rejected, opinions, positions, understandings. Leaving mainstream scholarship in any field and basing a opinion on the understanding of fringe eliments was and is habbit of heretics. Genuine scholar works within the parametres set by mainstream scholarship. Abdul Qadir in opposition to Haq Char Yar has gone to a fringe, weird, strange, rules of hasr/qasr which were never employed not by scholars not before him and only imbeciles influenced with his fitna ways will employ it thereafter.

- [18] Maulana Zulfiqar Shah Gilani;

, Maulana Saqib Shami speech;

- [19] First statements translates: They are truthful four friends. and translation of second statement: They are four truthful friends. The difference in both is position of word; truthful. Its been placed before and after the word; four.

- [20] The predicate; expressing the action or situation or quality or attribute to which the exception refers to. In this case 'Haq Char Yar!' the predicate is haq.

- [21] The first noun, is the set from which the exception is made. Example; 'Out of the entire family Ali is best in character.' The first noun in this sentence is 'family'.

- [22] Common Subtractive or Exceptive Particle are words such as,  but, except, and only.

- [23] Second noun, excepted or excluded member from a group or set. Example; Out of the entire family Ali is best in character. The second noun is Ali.

- [24] A jahil mureed of jahil Abdul Qadir contended with me; Mominoon mentioned in the verse are companions hence the specific reference from these verses for Sahabah (ridwanullahi ajmaeen) is correct. But jahil mureed had no paitence to listen to reason of haq and consistently interjected while I attempted to explain his error. I say; no one has right to make a mutliq to muqayyid haqiqi but Allah (subhana wa ta'ala) and his beloved Messenger (sallalahu alayhi was'sallam). A mutliq can be interpreted as a muqayyid tafsiri with valid shar'i evidence. Now being generous grant that Abdul Qadir possesses valid shar'i evidence for his position of Haq Sab Yar. The real question is; what will Abdul Qadir do with his weird, strange principles of hasr/qasr? He has two choices; one, hold to weird, strange principles of hasr/qasr and cancel he validity of his muqayyid tafsiri evidence which supports his position of Haq Sab Yar because even though muqayyid tafsiri evidence will permit his position, his principles are against his own position of Haq Sab Yar. Or two, he can hold to muqayyid tafsiri evidence which supports Haq Sab Yar but then he looses his weird, strange principles of qasr. Note that the shar'i evidence and principles of hasr/qasr as explained by him are two diametric opposites. Therefore he cannot hold to the principles of his weird, strange rules of qasr/hasr as well as muqayyid tafsiri evidence. If he strickly adheres to weird, strange principles of qasr/hasr then no evidence is valid in light of these principles. Not even if there was a verse of Quran or hadith of RasoolAllah (sallalahu alayhi was'sallam) which stated explicitly Haq Char Yar or Haq Sab Yar because according to him these principles indicate that for whom the Haq is stated they are only haq and no one else. Hence the verses/hadith of Haq Char Yar and Haq Sab Yar will contradict each other as well as verses/hadith of momineen are Haq. One may ask; is there room for accepting evidence of Quran or Hadith while holding his weird, strange rules of hasr/qasr? The reply is: No! These rules as presented by him allow no room for even possibility of Haq Char Yar or Haq Sab Yar. He demands evidence of Haq Char Yar what if it is provided? Will he accept it while still holding to his twisted rules of qasr/hasr? Or will he make exception to his weird, strange rules of hasr/qasr? If one says; he will still hold to his weird rules of qasr/hasr then I would question; have you realised he propogates that according to his twisted rules of qasr/hasr; Haq Char Yar restricts Haq for only these four and negates Haq for rest of the Sahabah?  If answer is: Yes! Then claim that he will still hold to these rules of qasr/hasr is illogical and irrational. If one says; he will make exception to his findings of hasr/qasr. Exception can only be made on the basis of some other valid rule of hasr/qasr and this exception can only be made if the rules of qasr/hasr have been misrepresented, misunderstood, misinterpreted otherwise possibility of exception is muhaal because the manner which Abdul Qadir presented them is definite and allow no flexibility. Hence no evidence would be suffcient to establish Haq Char Yar or Haq Panj Yar or Haq Sab Yar or Haq Chay Yar they all would contradict each other as well as Haq Sab Momineen if principles of hasr/qasr as interpreted by Abdul Qadir are applied to Haq Sab Momineen. As a result believing in any of these apart from Haq Sab Momineen would be negation, rejection of haqqaniyat of the Momineen; Tabiyeen, Taba Tabiyeen, and all the kamil Awliyah-Allah. The choice for Abdul Qadir as well as his mureeds is between book of Allah (subhana wa ta'ala), Hadith of RasoolAllah (sallalahu alayhi was'sallam) and philosophical deductions, logic, weird/strange rules of qasr/hasr.

gulam bhai muafi to mujhe mangni chahiye aapka gussa jaiz hai mere alfaz hi kuch aise the ALLAH AZZAWJAL MUJHE MUAF KRDE MAI APNE ALFAZ SE TOBA O RUJU KRTA HU...

 

Kisi se sunta hu roman me likhna haram hai koi jaiz kehta hai ALLAH BEHTAR JANE

 

KOI BHAI MERE SUWAAL KA JAWAAB DE DE

 

Salam alayqum wa rahmatullah wa barakaat,

 

meray baee ham hazar chawal baten kertay hen aur hazar bateh joh likhnay kay qabil nahin hoteen puri puri likhtay hen. Kissi TV kee tawaif ka naam logh is tera poora aur adab say likhen gay jesay yeh Quran ka hissa heh magar dua kay kalamat ko abreviate ker detay hen, saw, ra,  salam alayqum wr wb,  Allah subhanahu wa tala ham ko deen per chalnay kee tofeeq deh. Baee Allah ta'ala niyatoon ka haal behtr janta heh. Aap apni koshish sirf keren Allah subhanahu wa ta;ala zeroor inaam say nawazay ga.

aik sahib nay bataya kay moujooda saudi hukamraanoon ka silsala NASAB  zulkhwais say ja milta hay.

 

is baray main ko e islami bhaee  roshni daalay ga.  thank you

Salam alayqum wa rahmatullah wa barakaat,

 

Baee, Khadam nay kissi kitab meh ghaliban Muhammad bin Abdul Wahhab kay nasab ka Zhul Khawaisira say milna pera thah magar Saud khandan kay nasab ka kohi pata nahin. Yeh tehqeeq talab masla heh aur khadam kay pass nah toh ilm heh geneology trace kernay ka aur na wasail. Kohi ahle ilm ho joh is meh maharat rakhta ho toh us say rojooh keren. Nasab ka trace krna specialist field heh aur meh nay if field meh kabi kissi specialist ka suna nahin.

Koe bhai  user" mujahid islam" ke post ke gae Hadees per roshni dalay ga???

 

Najdi is hadees kay base per kahtay hain kay wo he Dajjal kay sab se baray dushman hain

salam alayqum wa rahmatullah wa barakaat,

 

Awal jis hadith kee bunyad per wahhabi apnay aap ko dajjal kay sakht dushman samajtay hen woh hadith wahhabiyoon kay baray meh nahin balkay qabila Bani Tamim kay mutaliq heh. Dosri baat qabila bani Tamim kee tazleel be hadith say sabat heh:

 

Narrated Abu Bakra: The Prophet said, "Do you think that the tribes of Juhaina, Muzaina, Aslam and Ghifar are better than the tribes of Bani Tamim, Bani Asad, Bam 'Abdullah bin Ghatafan and Bani Amir bin Sasaa?" A man said, "They were unsuccessful and losers." The Prophet added," (Yes), they are better than the tribes of Bani Tamim, Bani Asad, Bani Abdullah bin Ghatafan and Bani Amir bin Sasaa."  (Book #56, Hadith #718)

Narrated Abu Bakra: The Prophet said, "Do you think if the tribes of Aslam, Ghifar, Muzaina and Juhaina are better than the tribes of Tamim, 'Amir bin Sa'sa'a, Ghatfan and Asad, they (the second group) are despairing and losing?" They (the Prophet's companions) said, "Yes, (they are)." He said, "By Him in Whose Hand my soul is, they (the first group) are better than them (the second group)."  (Book #78, Hadith #630)

Dosri baat, Dajjal kay khilaf sakht hona alamat e imaan nahin keun kay Bani Tamim kay sakht tareekay ka ek namoona Zhul Khuwaisira Tamimi jis nay RasoolAllah sallallahu alayhi wassallam ko kaha Muhammad tum nay insaaf nahin keeya. Khawarij kee majority Banu Tamim say thee in logoon nay musalmanoon ko qatal keeya. Sahabah say jang kee. Yeh Banu Tamim kay sakht tareek kee daleel heh. Aur sakht rawayya agar RasoolAllah sallallahu alayhi was'sallam aur Sahabah kay khilaaf apnaya toh dajjal in kee behan kee ulaad nahin hoga joh narmi keren gay. Banu tamim dajjal kay khilaf sakht hogi magar is ko alamat e emaan lena bewaqoofi heh. Banu Tamim kee halat e emaan uper wali doh hadithoon meh biyan heh.

 

Is ooper jesay Wahhabiyoon ka qatal khadam jaiz samajta heh aur esoon ko qatal kerna sawab heh aur dilli khawaish aur Allah say dua heh kay Allah mujjay is jesay Kharijiyoon ko meray apnay haathoon zabiya kernay kee tofeeq deh. Ameen. Esay bandoon say deen per baat ka kohi faida nahin in ka ilaaj Allah kay Rasool (sallallahu alayhi was'sallam) bata ker gahay hen; jahan per millen qatal ker doh.

Albani kissi hasiyat ka malik nahin. Aur is ka kohi reference bee nah deeya jahay, warna Sunni be is ko sanad samajen gay. Aaj kay dawr meh toh is ki kitaboon ko is leyeh pesh keeya jata heh taqay Wahhabi is ko mantay hen magar thora arsa guzra toh is ko aam neutral type sunni authority maneh gay aur asli ulamah ko chor denh gay. Is jesay chawal banday kee kohi be taeed aur tasdeeq bator a daleel nahin pesh kerni chahyeh. Warna is ka opinion lenay ka rojaan phel jahay ga Sunniyoon meh.

Salam alayqum wa rahmatullah wa barakaat

Imam Tirmadhir rahimullah nay is hadith ko darja e hassan likha heh. Tirmadhi Shareef meh yeh hadith 2602, kitabul ilm, volume 3, Shahid thora talash kerna peray. Kabi Kabar ahadith thoray agay peechay hotay hen, talash ker leejeeyeh ga.

Shirk Ka Ilzam Laganay Walay Khud Mushrik Ha;musalman Shirk Nahe Kar Saktay .. Ahadees Scans Plz

 

Salam alaqym wa rahmatullah wa barakaat,

 

Baee musalman Shirk akbar ka murtaqib ho sakta heh aur esa hota aya heh, jamhoor, yehni musalmanoon kee majoirty, sawad e azam shirk nahin ker saktay. Wahhabi ilzaam Jammat, Sawad al azam, jamhoor ko Mushrik kehtay hen aur shirk akbar ka ilzaam detay hen yehni ham Sunniyoon ko.

 

Joh meh nay ooper likha heh us kee taheed meh joh material heh us ko aap in paragraphs say akkhaz ker lenh. Please ihtiyaat say likha keren warna hamari ghaltiyoon kee waja say Wahhabi us ghalti ko sabat ker kay apna pheeka pakwaan pehla rahay hen. Misaal kay tor per aap nay likha heh kay musalman shirk nahin kar saktay, Wahhabi is ko ghalat sabat ker kay apnay mowaqif ko mazboot kertay rahen gay. Ek neutral banday ko kahen gay yeh Barelwi nazria heh, yeh dekho musalman mushrik ho gaya heh, sabat huwa kay in ka nazria ghalat heh aur hamara kay nazira kaymusalm musharik hen darust heh. Is chooti si ghalti per woh apnay mowaqif kee deewar khari ker saktay hen yehni sunni mushrik hen awliyahAllah ko poojtay hen yeh yeh yeh hadith is ko sabat kerta heh. Aur neutral banda pehlay hee aap kee ghalti ko mulahiza ker chuka hoga aur phir ussee kee sari kahani maan leh ga. Dosra aap kee ghalti say Sunniyoon meh ek ghalt idea pehal sakta heh. Is leyeh ihtiyaat keeya keren. Allah ta'ala aap kee mehnatoon ko  kamyab keray aur aap Ahle Sunnat ka sarmaya baneh, aur maslak e ahle sunnat kee khoob khidmat keren. ameen.

 

It should be noted that the group of people whom Abdur Rahman bin Hasan accuses of worshiping Awliyah-Allah are Ahle Sunnat Wal Jammat. Ahle Sunnat were/are the majority in Arabian peninsula and creed of Ahle Sunnat was/is dominant creed in Indian subcontinent (i.e. Aghanistan, Pakistan, India, Bangladesh, Nepal). Based on the methodology which he and his great grand father used to charg the Muslims of Arabian Peninsula of worshiping Awliyah-Allah. We can say that Ahle Sunnat of Indian subcontinent, Africa, and else where were/are guilty of worshiping Awliyah-Allah of their regions. Therefore according to Kharijism of Muhammad bin Abdul Wahhab Ahle Sunnat of entire world are Mushrikeen/Kafir. This takfir of Muslim Ummah the great majority is refuted by Prophet (sallallahu alayhi was’sallam) because he said the majority will not be upon error: “My nation will not unite on misguidance, so if you see them differing, follow the great majority.” [Ref: Ibn Majah, B36, H3950] In another hadith Prophet (sallallahu alayhi was’sallam) explained: “Two are better than one, and three better than two;…” Please note in the first part of hadith Prophet (sallallahu alayhi was’sallam) said; two are better then one. If we ratio this, we get overall three, 1/3 is minority and 2/3 is majority. Similarly 2/5 is minority and 3/5 is majority. After establishing the majority idea Prophet (sallallahu alayhi was’sallam) stated:”… so stick to the Jama’ah for verily Allah, Most Great and Glorious, will only unite my nation on guidance.” [Ref: Musnad.I.Ahmad] Prophet (sallallahu alayhi was’sallam) commanded us to follow the Jammah and he would only command us to follow what is better over worse. Therefore command to follow the Jammah can only mean, the Jammah is the majority. The creed of Ahle Sunnat dominated the earth centuries before reincarnation of Kharijism as Wahhabi, dominated in the life of Muhammad bin Abdul Wahhab, his great grandson, and continues to dominate the earth at present.

 

Prophet (sallallahu alayhi was’sallam) about this dominant Jammah said followers of falsehood will not prevail over truth and Muslims will not agree upon misguidance: “Allah has protected you from three things…  that those who follow what is false should not prevail over those who follow the truth, and that you should not all agree in an error.” [Ref: Abu Dawood, H35, H4240] And another hadith mentions protection of Jammah from deviation but also adds, one who deviates from this Jammah will enter into fire: “… ‘Indeed Allah will not gather my Ummah.’ - or he said: "[Muhammad's]Ummah upon deviation, and Allah's Hand is over the Jama'ah, and whoever deviates, he deviates to the Fire." [Ref: Tirmadhi, B7, H2167] Muhammad bin Abdul Wahhab, his great grandson and their Khariji group severed their link from the Jammah and instead formed a new Khariji sect.[7] And Prophet (sallallahu alayhi was’sallam) said about the people of Najd which is East Madinah: “The callousness of heart and sternness is in the East …” In another hadith Prophet (sallallahu alayhi was’sallam) is reported to have said group of kufr is in East: “The main source of disbelief is in the east.” [Ref: Bukhari, B54, H520]  Region West of Najd is Hijaz, about these people Prophet (sallallahu alayhi was’sallam) said: “… while modesty and gentleness are the characteristics of the owners of sheep." [Ref: Bukhari, B54, H520] “… and faith is among the people of the Hijaz.” [Ref: Muslim, B1, H95] About the people of West Prophet (sallallahu alayhi was’sallam) also said; they will continue to follow truth until judgment day is established: “The people of the West will continue to triumphantly follow the truth until the Hour is established.”  [Ref: Muslim, B20, H4722] One who follows the group of Shaytaan which emerged from East of Najd is misguided like them and their fate will with them. One who adheres to creed of Hijaz, such a person is upon the truth like them and will be judged with them

 

In contrast to claim of Muhammad bin Abdul Wahhab that the scholars and commoners did not know Islam or Tawheed, Prophet (sallallahu alayhi was’sallam) foretold the state of Muslim Ummah: “A group of people from my Ummah will continue to be triumphant over the people until the Command of Allah overtakes them while they are still triumphant.” [Ref: Muslim, B20, N4716] The hadith means that there will always be, in every era, in every century a group of Muslims who will be victorious over the opponents and will continue to oppose the heretics until day of judgement is established. An other hadith particularly points to Western a region of Arabian peninsula: “The people of the West will continue to triumphantly follow the truth until the Hour is established.”  [Ref: Muslim, B20, H4722] “The callousness of heart and sternness is in the East and faith is among the people of the Hijaz.” [Ref: Muslim, B1, H95] It implies that people of Western  region of Arabian Peninsula namely Hijaz will remain upon correct understanding of Islam until the day of judgement is established. Therefore if anyone affirms the creed of Tawheed believed by people of Hijaz then even if they do not live in Hijaz their belief is correct. The matter of fact is; before Muhammad bin Abdul Wahhab all those who lived in Arabian Peninsula affirmed the understanding of Tawheed, Shirk, believed and taught by scholars of Ahle Sunnat. Muhammad bin Abdul Wahhab rose from Najd; accused the Muslims of Najd of committing major Shirk, of being Mushrikeen and when the scholars of West (i.e. Hijaz , Makkah, Madinah and region surrounding the two cities.) refused the heretical teachings they were branded as Mushrikeen. His charges are against the teaching of Prophet (sallallahu alayhi was’sallam) who guaranteed protection of Muslim Ummah from major Shirk in Arabian Peninsula as well as those who lived Western region of Arabian Peninsula, namely Hijaz. The creed of people of Hijaz was/is criteria on which we determine the correct creed of Tawheed, Shirk and to validate the Islam of Muslims belonging to Ahle Sunnat all over the world. Even at present the great majority of Muslims residing in and around cities of Makkah and Madinah (i.e. region of Hijaz) belong to Ahle Sunnat Wal Jammat. To verify see image in link below.[4]

 

Meri darkhawast heh kay aap yeh pura article peren:

 

http://www.islamimehfil.com/topic/21639-hadith-of-tribes-worshiping-idols-and-issues-which-support-allegations-of-muslims-committing-shirk/

Salam alayqum wa rahmatullah wa barakaat,

Toheedi baee, Allah ta'ala aap ko jaza e khair deh. Khadam ko ghair Ambiyah kay leyeh salam per ihtiraz thah magar Allama Qazmi Sahib per Allah ka aur karam ho, unoon nay Ala Hadhrat kay ashaar kee taraf mutowajoh keeya. Khadam nay fori tor per apnay mowaqif ko badl leeya.

Salam alayqum wa rahmatullah wa barakaat,

 

bara zulm in-noon nay nahin balkay Sunniyoon nay apnay saath keeya heh aur ker rahay hen. Har issue per ham nay kinara kashi ker leeh. Hamaray Ulamah ko shaheed keeya jata heh toh kissi Sunni kay kaan kay ooper say joon taq nahin regti. Kohi reaction nahin, kohi action nahin, sirf yeh keh ker chup saad leeh jaati heh; Allah kee marzi thee insaan kia ker sakta heh. Esa bandoon ko dekhana chahyeh kay Allah kee marzi ho aur Deobandi maulvi mara jahay toh banda kia kia kerta heh aur kistera kerta heh aur kis kis kay saath kerta heh. Hamaray Peer, Maulvi, dunyawi masail meh partay hee nahin keun kay Sufi hen. Joh partay hen woh apni marzi kay mutabiq awaam ko educate ker rahay hen. Bala kot meh joh Sunniyoon kay saath huwa aur Ismail Dehalvi nay keeya kissi moorakh say chupa nahin magar kabi suna heh TV per?  Aaj kay dor meh danday kalashankof grenade kay zor say haq ko chupaya jata heh aur innee kay zor say us ko philaya gaya thah aur bachaya ja sakta heh. Sunniyoon meh gumra sufiyoon kee bemari phel chuki heh kay Jihad ko deshatgardi samajtay hen. Aur Geeyarweenh khatmoon khanay peenay kee rasmoon nach tappa dhol damakkay ko Islam kee bunyadi taleemat per tarjeeh detay hen. Jihad jesi muqadis aur deen phelanay aur bachanay wali cheese say door bagtay hen. Aur hamaray har maslay ka ilaaj hee sirf Jihad heh aur sufiyoon wala nafsi jihaad nahin balkay Deobandi, Wahhabiyoon ko blunt knife say zaba kernay wala Jihad. In kay gustakh maulviyoon ko extra blunt knives say zaba kernay wala Jihad. Joh gustakhoon ka difa keray us ko zaba kernay wala Jihad. Aur jab taq is Jihad ko ham qaim nah keren nah dunya walay, na TV walay, aur nah awaam, hamari taraf hamaray mowaqif kee taraf tawajoh denh gay. Sirf usee kee sunee jati heh jis kay pass kalashankof ho, sunniyoon kay pass geeyarween, aur khatam hen, esoon ki kon sonay ga.

salam alayqum wa rahmatullah wa barakaat,

Shar'an mard ka aurat ka lebas pehnana na-jaiz heh aur aurat ko mard ka lebas pehnana na-jaiz heh.

Introduction:

Muhammad bin Abdul Wahhab quoted the hadith of Prophet (sallallahu alayhi wassallam) in which it is indicated that Muslims will exactly follow the footsteps of Jews and Christians: “The Prophet said, "You will follow the ways of those nations who were before you so much that you will resemble each other as an arrow resembles another. Even if they entered a hole of a mastigure, you would follow them." We said, "O Allah's Apostle! (Do you mean) the Jews and the Christians?" He said, "Whom else?"  [Ref: Bukhari, B92, H 422] With this hadith in chapter-twenty-three of Kitab at-Tawheed the Khariji laid the foundation of his methodology of judging the actions of Muslims in the light of actions of Jews and Christians. With this methodology I will expose the whole sale takfir of Muslims and how people make foolish attempts to explain away criticism of Muhammad bin Abdul Wahhab by infering from text of Quran and Hadith and not from his methodology.

Worse Mushrik Then A Mushrik:

He quoted the verse: “Have you not seen those who were given a portion of the Scripture? They believe in Jibt and Taghut and say to the disbelievers that they are better guided as regards the way than the believers.” [Ref: 451] The verse states that polytheistic Jews said to the Mushrikeen of Makkah that they are better guided then Muslims. From this Muhammad bin Abdul Wahhab insinuated that Ulamah of Ahle Sunnat are like the polytheistic Jews because these Ulamah say to their Sunni followers regarding Muhammad bin Abdul Wahhab and his Wahhabi followers; ‘You  are better guided then Muhammad bin Abdul Wahhab and his followers.’ In context of this, the following quote: “Their  saying  that the  disbelievers who are well aware of their Kufr (disbelief) are on more correct and guided path then the believers.”[1] Implies; scholars of Mushrikeen (i.e. scholars of Ahle Sunnat) saying to their Mushrikeen (i.e. Sunni) followers that you the Mushirkeen (i.e. Sunni’s) are better guided then the Muslims (i.e. Muwahideen of Salafiyyah or Muhammad bin Abdul Wahhab’s and his followers).

In reality the only individual getting engaged with this kind of accusation was Muhammad bin Abdul Wahhab himself. He is known to have charged the Ahle Sunnat of being worst the Mushrikeen of Makkah: “That the Mushrikeen of our time are worse in their shirk than the Mushrikeen who came before. This is because … However, the shirk of the Mushrikeen of our time is continuous, …” [Ref: Qawaid Al Arba, by Ibn Abdul Wahhab] Here Muhammad bin Abdul Wahhab clearly states that Ahle Sunnat are worse then the Mushrikeen of Makkah. This reveals that according to Khariji doctrine of Wahhabiyyah Mushrikeen even though were misguided but in some aspect were better then Ahle Sunnat. In the light of this verse: “Have you not seen those who were given a portion of the Scripture? They believe in Jibt and Taghut and say to the disbelievers that they are better guided as regards the way than the believers.” [Ref: 451] Question is, who is following the footsteps of Jews by saying; the Mushrikeen of Makkah were better guided then the Muslims, the Wahhabiyyah or Ahle Sunnat?

Wama alayna ilal balaghul mubeen.
Muhammed Ali Razavi

Footnotes:

- [1]  Note Darussalam translation of Kitab at-Tawheed contains words in brackets which I have omitted: “Their (Jews) saying (regarding the pagan Quraysh) that the  disbelievers who are well aware of their Kufr (disbelief) are on more correct and guided path then the believers.” [Ref: Kitab at-Tawheed, Chapter 23, Page 94] The reason for this omission is; the words have been infered from the context of verse and not from the context of methodology used in chapter by Muhammad bin Abdul Wahhab.

Salam alaiqum,

My dear brother, […] I have personel knowledge that Muslims do commit major Shirk. In India a Hindu organisation known as Arya Samaj have converted many ignorant Muslims[1] to their religion by enticing them with money. My understanding of the hadith discussed in your numerous articles is; this hadith predicts Muslims committing Shirk before blowing of wind, the hadith states: "The Hour shall not be established until tribes of my Ummah unite with the idolaters, and until they worship idols. And indeed there shall be thirty imposters in my Ummah, … " [Ref: Tirmadhi, B7, H2219] My question to you is. What if one was to hold to the position that the ahadith are not about the Kafir Arab Ummah as you postulated? Instead only refers to few tribes from amongst Arabian Muslim Ummah who would revert to idol worship before the blowing of wind?

Also can you briefly comment on the history of ‘Wahhabi’ movement to educate me about them and why would they employ the quoted hadith to argue Muslims committ major Shirk? I am finding it difficult to comprehend why a Muslim would accuse another Muslim of something so serious and hideous. […] My personel belief has always been in line with what you call ‘Wahhabi’ belief. What I see the Sufi Barelwi’s engaged in at the graves of saints; bowing to graves, kissing graves, resting head on the walls of majaraat, lighting of mini oil lamps, hoisting of flags, covering of graves with ghilaf, sacrificing in the name of Awliyah[2], in my accessment these actions are pure Shirk. I have seen seeking help from the occupants of graves, this is Shirk. People dance around trees and graves wearing ghungroo. This is akin to worship of idols because Hindu female dancers worship their idol Shiva with dance (i.e. Tandava) by wearing these Ghungroo and then performing the dance. In addition to this the Barelwi’s of India make a vows which they call ‘Nazr’ of a saint which is also Shirk in my understanding because Hindu’s also make vows in the names of their idols. […] The right to legislate religion is of God and anyone who takes His right is guilty of Shirk. All Barelwi’s innovate and making anything they please as part of religion of Islam and follow each others innovations. Barelwi’s behave as if they are gods because they legislate religion [making themselves partners of Allah], this is proof of Shirk.

Saeed Imtiaz

Introduction:

The above was part of a private email discussion. This discussion I discontinued due brother constantly presenting his arguments by association (i.e. so and so scholar said this) and Khadam did not possess the quoted sources nor I could trust the Wahhabi publishers or translations. Due to documented fact that Wahhabiyyah distort books of classical scholars to substantiate their claims. A good example of this distortion is Darussallam published Tafsir Ibn Kathir and Tafsir Ibn Kathir. Original was written in Urdu/Hindi. A lot of material has been omitted e.g. Zakir Naik related issues. I decided to write comprehensive response to brother Sa’id Imtiaz in the hope that with him other brothers will find this material useful.

Part One A - General Information About Wahhabi Sects Founder:

Khariji sect popularly known as Wahhabi originated in central ancient province of Najd. It is due East from cities of Makkah, Madinah and Saudi Kingdoms capital Riyadh is situated in the heart of Najd. Muhammad bin Abdul Wahhab was born in Uyainah in 1115 Hijri which corresponds with1703 A.C and died 1792 A.C. He belonged to the tribe of Bani Tamim. During his life time he forged alliance with Amir Muhammad bin Saud. After forging this alliance with the Ibn Saud, Muhammad bin Abdul Wahhab was able to utilize the millitary man power to further his own mission of converting Arabs to Islam. This alliance exists between modern Saudi family and decendants of Muhammad bin Abdul Wahhab. Most of his decendants have added title; Aale Al Shaykh (i.e. family of the Shaykh Muhammad bin Abdul Wahhab). These bare essential biographical notes were gleamed from Kitab at-Tawheed, translated into English by Darussalam. If you require a detailed biography please refer to a biography published by his supporters. To balance the excessive praise which would be heaped on this imbecile I would recommend reading a book on history of Najd. The information presented is important because it will help readers to understand the prophecies of Prophet (sallallahu alayhi was’sallam) about region of Najd and the two horns of Shaytaan that have emerged from Najd. All the information can be verified by refering to internet wikipedia or biography written in the beginning of English translation Kitab at-Tawheed, published by Darussalam.

Part One B - Khariji Extremism And Takfir Of Muslims By Muhammad bin Abdul Wahhab:

 

Muhammad bin Abdul Wahhab was reviver of Kharijite sect. He believed that Muslims of his era were steeped in major Shirk, therefore they were not Muslims but disbelievers. In one of his Rasala he wrote: “And I inform you about myself – I swear by Allah whom there is none worthy to worship except Him – I have sought knowledge and those who knew me believed that I had knowledge while I did not know the meaning of La Ilaha Illa Allah[3] at that time and did not know the religion of Islam before this grace that Allah favored. As well as my shaikhs (teachers) no one among them knew that. And if someone from the scholars of al-Arid (the lands of Najd and surrounding areas) claims that he knew the meaning of La Ilaha Illa Allah or knew the meaning of Islam before this time, or claims on behalf of his teachers that someone from them knew that, then he has lied and said falsehood and deceived people and praised himself with something he does not possess.“ [Ref: Ar-Rasa`il ash-Shakhsiyyah] He claims that no one from amongst the Ulamah of Arabian Peninsula knew the meaning of; “La ilaha illa Allah …” nor did anyone knew religion of Islam until he was granted with understanding. This is a manumental claim and implications of what he wrote above are very serious. This claim of his demonstrates how far Shaytaan had misguided his spawn and how it effected his perception of reality of world around him.

Before refuting Muhammad bin Abdul Wahhab, the misguided Shaytaan, it is important that some facts are made clear because they will help readers to truly appreciate the significane of refutation ahead. Muhammad bin Abdul Wahhab was born in the region of Najd at place called Uyainah. Region of Najd which is East of cities of Makkah, Madinah and Uyainah being exact East two holy cities. Muhammad bin Abdul Wahhab charged the people of West (i.e. Makkah, Madinah or Hijaz) as well as the vast majority of Muslims of Arabian Peninsula of committing major Shirk. Not only he made takfir of Muslims by labelling them as Mushrikeen, he went further then this and refered to members of Ahle Sunnat, as worst Mushrikeen then Mushrikeen of Makkah: “That the Mushrikeen of our time are worse in their shirk than the Mushrikeen who came before. This is because … However, the shirk of the Mushrikeen of our time is continuous, …” [Ref: Qawaid Al Arba, by Muhammad Ibn Abdul Wahhab, Principle 4] His book Kitab at-Tawheed was written to establish and spread the notion amongst his followers that those who call themselves Muslims are in reality Mushrikeen. This can be attested by the fact that he claimed no one before him knew aqeedah of Tawheed or knew what Islam was until dessert bandits turned muwahidoon raised the call of Tawheed with him.

In contrast to claim of Muhammad bin Abdul Wahhab that the scholars and commoners did not know Islam or Tawheed, Prophet (sallallahu alayhi was’sallam) foretold the state of Muslim Ummah: “A group of people from my Ummah will continue to be triumphant over the people until the Command of Allah overtakes them while they are still triumphant.” [Ref: Muslim, B20, N4716] The hadith means that there will always be, in every era, in every century a group of Muslims who will be victorious over the opponents and will continue to oppose the heretics until day of judgement is established. An other hadith particularly points to Western a region of Arabian peninsula: “The people of the West will continue to triumphantly follow the truth until the Hour is established.”  [Ref: Muslim, B20, H4722] “The callousness of heart and sternness is in the East and faith is among the people of the Hijaz.” [Ref: Muslim, B1, H95] It implies that people of Western  region of Arabian Peninsula namely Hijaz will remain upon correct understanding of Islam until the day of judgement is established. Therefore if anyone affirms the creed of Tawheed believed by people of Hijaz then even if they do not live in Hijaz their belief is correct. The matter of fact is; before Muhammad bin Abdul Wahhab all those who lived in Arabian Peninsula affirmed the understanding of Tawheed, Shirk, believed and taught by scholars of Ahle Sunnat. Muhammad bin Abdul Wahhab rose from Najd; accused the Muslims of Najd of committing major Shirk, of being Mushrikeen and when the scholars of West (i.e. Hijaz , Makkah, Madinah and region surrounding the two cities.) refused the heretical teachings they were branded as Mushrikeen. His charges are against the teaching of Prophet (sallallahu alayhi was’sallam) who guaranteed protection of Muslim Ummah from major Shirk in Arabian Peninsula as well as those who lived Western region of Arabian Peninsula, namely Hijaz. The creed of people of Hijaz was/is criteria on which we determine the correct creed of Tawheed, Shirk and to validate the Islam of Muslims belonging to Ahle Sunnat all over the world. Even at present the great majority of Muslims residing in and around cities of Makkah and Madinah (i.e. region of Hijaz) belong to Ahle Sunnat Wal Jammat. To verify see image in link below.[4]

Part One C - Abdur Rahman bin Hasan On The FootSteps Of His Great Grand Father:

Great grandson of Muhammad bin Abdul Wahhab,  Abdur Rahman Bin Hasan went on to present position of Wahhabi sect: “…specially if it is known that today the majority of scholars from different (muslim) countries do not know from tawhid except what mushriks (of Makkah) approved and they did not know the meaning of “al-ilahiyya” that “kalimatul-ikhlas” denied its attribution to anything other than Allah.”[5] [Ref: Fath Al Majeed, Chapter (4) Fear Of Shirk, Page 76, ArabicV] Shaikhun Najd’s following expounding on the teaching of his great grand father, accused the majority of scholars of earth only knowing Tawheed which the Mushriks of Makkah knew and approved. In other words majority is no better then the disbelievers of Makkah in creed of Tawheed. This naturally implies; by knowing Tawheed of Mushrikeen of Makkah [and believing it] the majority is made up of Mushrikeen. This is supported by a long excerpt from Fath Al Majid where the mini-minion of Shaytaan goes on declare Muslims of Egypt are disbelievers for worshiping Ahmad Al Badawi (rahimullahu alayhi ta’ala). Iraqi’s and those surrounding the region as well as Oman are disbelievers because they worship Shaikh Abdul Qadir Al Jilani  (rahimullahu alayhi ta’ala). People of Sham (i.e. Syria) are disbelievers for worhshiping Shaikh Muhi ud-Din Ibn Arabi  (rahimullahu alayhi ta’ala). People of Najd and Yemen were disbelievers before the emergence of Najdi propogation.[6]

 

It should be noted that the group of people whom Abdur Rahman bin Hasan accuses of worshiping Awliyah-Allah are Ahle Sunnat Wal Jammat. Ahle Sunnat were/are the majority in Arabian peninsula and creed of Ahle Sunnat was/is dominant creed in Indian subcontinent (i.e. Aghanistan, Pakistan, India, Bangladesh, Nepal). Based on the methodology which he and his great grand father used to charg the Muslims of Arabian Peninsula of worshiping Awliyah-Allah. We can say that Ahle Sunnat of Indian subcontinent, Africa, and else where were/are guilty of worshiping Awliyah-Allah of their regions. Therefore according to Kharijism of Muhammad bin Abdul Wahhab Ahle Sunnat of entire world are Mushrikeen/Kafir. This takfir of Muslim Ummah the great majority is refuted by Prophet (sallallahu alayhi was’sallam) because he said the majority will not be upon error: “My nation will not unite on misguidance, so if you see them differing, follow the great majority.” [Ref: Ibn Majah, B36, H3950] In another hadith Prophet (sallallahu alayhi was’sallam) explained: “Two are better than one, and three better than two;…” Please note in the first part of hadith Prophet (sallallahu alayhi was’sallam) said; two are better then one. If we ratio this, we get overall three, 1/3 is minority and 2/3 is majority. Similarly 2/5 is minority and 3/5 is majority. After establishing the majority idea Prophet (sallallahu alayhi was’sallam) stated:”… so stick to the Jama’ah for verily Allah, Most Great and Glorious, will only unite my nation on guidance.” [Ref: Musnad.I.Ahmad] Prophet (sallallahu alayhi was’sallam) commanded us to follow the Jammah and he would only command us to follow what is better over worse. Therefore command to follow the Jammah can only mean, the Jammah is the majority. The creed of Ahle Sunnat dominated the earth centuries before reincarnation of Kharijism as Wahhabi, dominated in the life of Muhammad bin Abdul Wahhab, his great grandson, and continues to dominate the earth at present.

Prophet (sallallahu alayhi was’sallam) about this dominant Jammah said followers of falsehood will not prevail over truth and Muslims will not agree upon misguidance: “Allah has protected you from three things…  that those who follow what is false should not prevail over those who follow the truth, and that you should not all agree in an error.” [Ref: Abu Dawood, H35, H4240] And another hadith mentions protection of Jammah from deviation but also adds, one who deviates from this Jammah will enter into fire: “… ‘Indeed Allah will not gather my Ummah.’ - or he said: "[Muhammad's]Ummah upon deviation, and Allah's Hand is over the Jama'ah, and whoever deviates, he deviates to the Fire." [Ref: Tirmadhi, B7, H2167] Muhammad bin Abdul Wahhab, his great grandson and their Khariji group severed their link from the Jammah and instead formed a new Khariji sect.[7] And Prophet (sallallahu alayhi was’sallam) said about the people of Najd which is East Madinah: “The callousness of heart and sternness is in the East …” In another hadith Prophet (sallallahu alayhi was’sallam) is reported to have said group of kufr is in East: “The main source of disbelief is in the east.” [Ref: Bukhari, B54, H520]  Region West of Najd is Hijaz, about these people Prophet (sallallahu alayhi was’sallam) said: “… while modesty and gentleness are the characteristics of the owners of sheep." [Ref: Bukhari, B54, H520] “… and faith is among the people of the Hijaz.” [Ref: Muslim, B1, H95] About the people of West Prophet (sallallahu alayhi was’sallam) also said; they will continue to follow truth until judgment day is established: “The people of the West will continue to triumphantly follow the truth until the Hour is established.”  [Ref: Muslim, B20, H4722] One who follows the group of Shaytaan which emerged from East of Najd is misguided like them and their fate will with them. One who adheres to creed of Hijaz, such a person is upon the truth like them and will be judged with them.

Part One D - Group Of Satan Will Emerge From Najd:

Prophet (sallallahu alayhi was’sallam) was making dua: "O Allah! Bestow Your blessings on our Sham! O Allah! Bestow Your blessings on our Yemen." Someone from: “The People said, "And also on our Najd." To which Prophet (sallallahu alayhi was’sallam) ignored the request and repeated the dua: "O Allah! Bestow Your blessings on our Sham! O Allah! Bestow Your blessings on our Yemen." Again someone from: “The people said, "O Allah's Apostle! And also on our Najd." Narrator states that he thinks it was third time when Prophet (sallallahu alayhi was’sallam) replied to the request of dua with words: "There (in Najd) is the place of earthquakes and afflictions and from there comes out the side of the group of Satan." [Ref: Bukhari, B88, N214] In another hadith Prophet (sallallahu alayhi was’sallam) stood up to deliver a sermon: “The Prophet stood up and delivered a sermon, and pointing to 'Aisha's house, he said thrice, "Affliction (will appear from) here," and, "from the side, where Satan's group will come out." [Ref: Bukhari, B53, H336] Another hadith explicitly reveals that Prophet (sallallahu alayhi was’sallam) pointed toward East: “I heard Allah's Apostle while he was facing the East, saying, "Verily! Afflictions are there, from the side where head of Satan will come out." [Ref: Bukhari, B88, H213] The reason why Prophet (sallallahu alayhi was’sallam) pointed toward the direction of Hadhrat Aysha (radiallah ta’ala anha) house was because her house was due East.

Part One E - Characteristics Of Group Of Satan:

Apart from the place, direction of origin Prophet (sallallahu alayhi was’sallam) described the characteristics of a sect which Prophet (sallallahu alayhi was’sallam) refered as group of Shaytaan. He describing them said: "Among the off-spring of this man (i.e. Dhil Khawaisira at-Tamimi an-Najdi) will be some who will recite the Qur'an but the Qur'an will not reach beyond their throats ...” Prophet (sallallahu alayhi was’sallam) continued: “… and they will renegade from the religion as an arrow goes through the game's body.” Even though no reason has been given for renegading from Islam I believe one of the reasons is killing of Muslims. Killing a Muslim is Kufr in deen of Islam and Prophet (sallallahu alayhi was’sallam) specificly stated they will engage in killing of Muslims: “They will kill the Muslims but will not disturb the idolaters.” [Ref: Bukhari, B55, H558] Another hadith mentions that Dhil Khawaisira at-Tamimi had tucked up his waist sheet to expose his ankles: “There got up a man with sunken eyes, raised cheek bones, raised forehead, a thick beard, a shaven head and waist sheet that was tucked up and he said, "O Allah's Apostle! Be afraid of Allah." The Prophet said...” [Ref: Bukhari, B59, H638] Note, what Dhil Khawaisira said to Prophet (sallallahu alayhi was’sallam). Evidence lack of respect and delusion of knowing better then Prophet (sallallahu alayhi was’sallam).  Also Prophet (sallallahu alayhi was’sallam) said: "There will appear some people among you whose prayer will make you look down upon yours, and whose fasting will make you look down upon yours, but they will recite the Qur'an which will not exceed their throats (they will not act on it) and …” [Ref: Bukhari, B61, H578] Another hadith tells they would shave their heads bold: “Their sign is that they will shave their heads. They will continue to come forth until the last of them will come forth on the the side of the Dajjal.” and continues to add more detail: “In the end of times a people will emerge who will recite the Qur’an …”  and also states: “If you meet them, then know they are the worst of people and the worst of creatures.” [Ref: Mishkaat, B16,  H3380] Ibn Umar (radiallah ta’ala anhu) states about methodology of worst of creatures: “... And Ibn Umar used to consider them (the Khawarij and the Mulhidun) the worst of Allah's creatures and said: "These people took some verses that had been revealed concerning the disbelievers and interpreted them as describing the believers.” [Ref: Bukhari, Chapter 6: Killing The Khawarij]

Part One F - Wahhabism In Light Of Hadith:

The relationship between all these facts is that Uyainah the birth town of Muhammad bin Abdul Wahhab is due East and it is located in Najd.[8] He was from banu Tamim and a decendant of Dhil al Khuwaisira at-Tamimi. As foretold by Prophet (sallallahu alayhi was’sallam) that the group of Shaytaan will recite Quran but it will not go below their throat. Muhammad bin Abdul Wahhab as well as his followers recite the Quran but it does not reach the heart, which is the ogran of understanding Quran. Evidence of this is Muhammad bin Abdul Wahhab mutilated the verses of Quran. He applied the verses which were revealed regarding disbelievers of old and interpreted as describing the beleivers. With this evil and heretical practice he justified takfir, murder of Muslims and as a proof evaluate Kitab at-Tawheed. All one needs is to see how the classical scholars interpreted the verses quoted by Muhammad bin Abdul Wahhab in Kitab at-Tawheed. Muhammad bin Abdul Wahhab excessively shaved his hair and so did his followers. And like the Khawarij Muhammad bin Abdul Wahhab and his followers fold the waist sheet even if the pants are above the ankle height. You will hardly see a modern Khariji who has not folded the pants at waist. He encouraged his followers to fight and kill Muslims. His followers allied with the British Christian polytheists and legalized killing of Muslims. At present Saudi Khariji state has signed a treaty of protection with polytheistic Christian America and supports this enemy of Allah’s (subhanahu wa ta’ala) religion to kill Muslims. Putting it offensively, Saudi Khariji state is a whore state and its pimp is America.

Part One G - Kharijism In Hisotry And In Modern Era:

Historically two groups emerged from Najd as foretold by Prophet (sallallahu alayhi was’sallam): “… but sternness and mercilessness are the qualities of those who are busy with their camels and pay no attention to the Religion where the two sides of the group of satan will appear. Such qualities belong to the tribe of Rabi'a and Mudar." [Ref: Bukhari, B54, H521] The first group of Khawarij emerged from Najd and established a Khariji learning centre at Al Harruria in Iraq. Eventually they committed actrocities due to lack of mercy in their hearts and harshness: “… but sternness and mercilessness are the qualities of those who are busy with their camels and …” Forcing Hadhrat Ali (radiallah ta’ala anhu) to take action against them. The second major Khariji rebellion emerging from Najd and this group was lead by Muhammad bin Abdul Wahhab. The second group also engaged in whole sale slaughter of Muslims: “They will kill the Muslims but will not disturb the idolaters.” [Ref: Bukhari, B55, H558] They made halal upon themselves the wives of Muslims and raped thousands of Sunni women. Fundamentally the first and second Khariji sects are same in principle methodology. Both used Quranic verses revealed about Mushrikeen to describe the believers and both legalized the killing of Muslims on account of Muslims being declared as Mushrikeen by them. In addition both factions considered it permissible to rebel against authority of ruler.The modern version Kharijism is involved in rebellion in lands of Muslims. Starting from Afghanistan, Libya, Syria, Somalia, Pakistan and now reports are that Wahhabi group has emerged in Bangladesh vowing to fight the state. All suicide bombers, youtube beheaders of Muslims and non-Muslim civilians, inciters of rebellion, belong to this one sect. Theoratically every professing Wahhabi is a terrorist[9] and in the right conditions each of them will strive to kill Muslims.

Part Two A - Best Methodology Of Interpreting Hadith:

The best methodology of understanding ahadith is to understand them as a whole and not isolate them from available information narrated in many other ahadith. As part of sound methodology, we should only derive invidual understandings from ahadith if these findings do not contradict the established and the clear evidence. The hadith in discussion should be understood in the context of available evidence. Prophet (sallallahu alyahi was’sallam) left enough information for us to understand matters which he knew bi-iznillah will be cause of strife in his Ummah. Ignoring this essential information provided by RasoolAllah (sallallahu alayhi was’sallam) caused much strife in the past and will continue to fuel fire of Khariji takfir of Muhammad bin Abdul Wahhab.

Part Two B - Hadith Of Hadhrat Aysha (radiallah ta’ala anha):

To understand the following statement of Prophet (sallallahu alayhi was’sallam): “… and the Last Hour will not come before the tribes of my Ummah attach themselves to the polytheists and tribes of my Ummah worship idols." [Ref: Abu Dawood, B30, H4239] We will have to refer to the hadith of Hadhrat Aysha (radiallah ta’ala anha). Please read the entire hadith which Hadhrat Aysha (radiallah ta’ala anha) narrated.[10] In the beginning she quoted the words of Prophet (sallallahu alayhi was’sallam) “The (system) of night and day would not end until the people have taken to the worship of Lat and 'Uzza.” [Ref: Muslim, B41, H6945] She procedes to present her case quoting the verse of the Quran and Prophet (sallallahu alayhi was’sallam) tells her that the dominance of Islam will be as Allah (subhanahu wa ta’ala) intends. He then informs her what will happen after the domnance of Islam: “Then Allah would send the sweet fragrant air by which everyone who has even a mustard grain of faith in Him would die and those only would survive who would have no goodness in them.” [Ref: Muslim, B41, H6945] Another hadith reveals that this wind will take the life of every Muslim,: “… and at that time Allah would send a pleasant wind which would soothe (people) even under their armpits, and would take the life of every Muslim and only the wicked would survive who would commit adultery like asses and the Last Hour would come to them.” [Ref: Muslim, B041, H7015] Therefore the survivors will be Kafir and these disbelievers will revert to the religion of their forefathers: “Then Allah would send the sweet fragrant air by which everyone who has even a mustard grain of faith in Him would die and those only would survive who would have no goodness in them. And they would revert to the religion of their forefathers." [Ref: Muslim, B41, H6945] Putting all this information into perspective; tribes of Prophet’s (sallallahu alayhi was’sallam) Ummah mean [Arab] tribes, the idols that will be worshipped are al-Lat and al-Uzza. The religion of the forefather of Arabs was Polytheism, part of which was worship of idols (i.e.al-Lat, al-Uzza). Finally the people who will revert to religion of forefathers. Or alternatively you can say the samething in different words as Prophet (sallallahu alayhi was’sallam) said, last hour will not come before the tribes of my worship idols or day night system would not end until worship of al-Lat and al-Uzza is taken up again [by Arabs]. We have already established that those who would revert to religion of forefathers are Arab Kafir and not Muslims.
In the light of the above explaination

Part Two C - Can Tribes Of Ummah Fall Into Major Shirk Before Blowing Of Wind:

You wrote: “My understanding of the hadith discussed in your numerous articles is; this hadith predicts Muslims committing Shirk before blowing of wind, … What if one was to hold to the position that the ahadith are not about the Kafir Arab Ummah as you postulated? Instead only refers to few tribes from amongst Arabian Muslim Ummah who would revert to idol worship before the blowing of wind?” These positions would have been very plausible if Prophet (sallallahu alayhi was’sallam) had not explained in the hadith that a wind will blow which will take the life of every believer and the hadith of Hadhrat Aysha (radiallah ta’ala anha) adds new detail that it will be after the blowing of wind that some tribes of Arabs would revert to religion of forefathers. We can deduce that the remaining people of earth would be Kafir. Prophet (sallallahu alayhi was’sallam) said that [the remaining disbelieving people would then] revert to the religion of their fore-fathers. In other ahadith it is recored that Prophet (sallallahu alayhi was’sallam) said, the [Kafir] people would revert to worship of al-Lat, al-Uzza, and Dhi al Khalasa.

Prophet (sallallahu alayhi was’sallam) warned that innovations are the worst and best guidance is Sunnah: “The best speech is Allah's Book and the best way is the way of Muhammad, and the Worst matters are the heresies; and …" [Ref: Bukhari, B92, H382] As such Prophet (sallallahu alayhi was’sallam) instructed the Muslims to: “ Avoid novelties, for every novelty is an innovation, and every innovation is an misguidance." [Ref: Dawood, B40, H4590] And told the Muslims; “If anyone introduces an innovation, he will be responsible for it. If anyone introduces an innovation or gives shelter to a man who introduces an innovation (in religion), he is cursed by Allah, by His angels, and by all the people.” [Ref: Abu Dawood, B40, H4515] As result of this; “Allah refuses to accept the good deeds of one who follows innovation until he gives up that innovation.” [Ref: Ibn Majah, B1, H50] I believe there is more then suffient evidence available on this subject to conclude soundly; Muslim Ummah as whole, the great majority of Muslims, did not fall into major Shirk in the time of Muhammad bin Abdul Wahhab nor before him. Muslims in general and Arab Muslims in specific will not to revert religion of polytheistic ancestors of pre-Islamic era before the blowing of the wind. On the basis of available evidence it can be said that Muhammad bin Abdul Wahhab and those who employ hadith of; tribes of Ummah worshiping idols, to establish that great majority of Ummah are upon major Shirk. Or to argue that great majority of Ummah can be upon major Shirk, in reality are innovators. They are cursed and their deeds will not be rewarded in hereafter if they die upon their misguidance.

Part Three A - Developing Methodology – The Wrong Way:

Standardard precedure is to innovate methodology based on; certain, defintive and clear, explicit texts of Quran. The Khariji of Najd concluded about the state of Muslims; Muslims are Arabian Peninsula have fallen into major Shirk. Then based on this arrived conclsion Muhammad bin Abdul Wahhab innovated principle methodology of determining Shirk. One may argue; if Muhammad bin Abdul Wahhab innovated the principle methodology of determining Shirk then how was it possible for him to come to conclusion that Muslims of Arabian Peninsula were guilty of major Shirk, without a methodology? A very good and very logical question. Answer is, Muhammad bin Abdul Wahhab adopted and used the practice of Khawarij; interpreting the verses revealed regarding Mushrikeen in a such fashion that they describe the believers. The undeniable, the irrefutable evidence of this practice is, in his most famour book, Kitab at-Tawheed. Once he formulated his understanding using this methodology of Khawarij then he derived the principle methodology of determining major Shirk from this faulty base. With success of millitary effort as well as good strategy of propogation his ideas spread far and wide.

Part Three B - Muhammad Bin Abdul Wahhab’s Methodology Of Determining Shirk:

Muhammad bin Abdul Wahhab’s methodology of determining major Shirk was of similarity and likeness of actions and creed. In other words, if a action/belief of a Muslim ressembles the creed/action of polytheists then major Shirk is warranted. Or if the Zahir (i.e. apparent) of the action or a aspect of belief either resembled the deeds/believes of Mushrikeen. Or if a action was legislated for Allah (subhanahu wa ta’ala) in Quran/Hadith but the Muslim performed that action for a creation. In both these situtation the charge of major Shirk will be levelled. No concession is made even if the Muslim did affirm with tongue and heart the essential creed of Tawheed. Charge of major Shirk will be levelled even if it is clear that Muslim did not take creation to be god partner of Allah (subhanahu wa ta’ala).

Part Three C - Applying Ibnul Wahhab’s Methodology Of Similarity & Likeness To Prostration:

Muhammad bin Abdul Wahhab’s philosophy of Shirk regarding sajdah would be good example to illustrate the previous paragraph. In his philosophy; 1) sajdah is worship, 2) worship is only for Allah (subhanahu wa ta’ala), 3) sajdah is performed to worship Allah (subhanahu wa ta’ala), 4) and giving the right of Allah (subhanahu wa ta’ala) to a creation [sajdah/worship] is Shirk. Now applying this philosophy; man is at a tomb of saint, he performed sajdah facing the grave, sajdah is worship, man was worshiping saint, man gave the right of Allah [worship/sajdah] to saint, man committed major Shirk., man is Mushrik (i.e. Kafir who associates partners with Allah subhanahu wa ta’ala). Note how the sajdah of worship peformed for Allah (subhanahu wa ta’aa) was connected via principle of similarity and likeness to action of man. Based on the similarity of the action it was judged that man has worshiped the grave.

Sajdah according to customs of many nations is sign of showing respect and it is only worship when the intention of worship[11] is combined with creed. Lets suppose, a person believes all aspect of Tawheed of Allah (subhanahu wa ta’ala) but when he stands to worship Allah (subhanahu wa ta’ala) he does not intend to worship Allah (subhanahu wa ta’ala). Question is will his action of sajdah be considered worship of Allah (subhanahu wa ta’ala) or not? Answer is, no his actions including sajdah will not be counted as worship of Allah (subhanahu wa ta’ala). Another scenario, this time a person intends to worship Allah (subhanahu wa ta’ala) but does not believe Allah (subhanahu wa ta’ala) is the God. He believes Allah (subhanahu wa ta’ala) is a human being and believing Allah (subhanahu wa ta’ala) is human being he intends to worship Allah (subhanahu wa ta’ala). A believer would agree that due to absence of correct creed of Tawheed his action of sajdah will not make him worshipper of Allah (subhanahu wa ta’ala) until the essential requirements of Tawheed is met. These two points reveal sajdah by its nature is not worship it only becomes worship if its coupled with right intention and creed. Therefore the pronouncing judgement of major Shirk upon a Muslism or in other words declaring a Muslim as Mushrik is Kufr which requires repentance. 

Part Three D - Ahle Sunnat’s Methodology Applied To Prostration:

Sajdah according to Ahle Sunnat is of two types; 1) sajdah of worship and 2) sajdah of respect. Sajdah of worship has already been explained and sajdah of respect requires explanation. Allah (subhanahu wa ta’ala) instructed the angles to perform sajdah of respect to prophet Adam (alayhis salam): “And (remember) when We said to the angels: "Prostrate yourselves to Adam." They prostrated themselves except Iblis he refused.” [Ref: 20:116] Else where in Quran while mentioning the reunion of prophet Yusuf (alayhis salam) with his mother and father prophet Yaqoob (alayhis salam), Allah (subhanahu wa ta’ala) mentions his parents prostrated before him: “And he raised his parents to the throne and they fell down before him prostrate.” [Ref: 12:100] There prostrating infront of Prophet Yusuf (alayhis salam) was fullfilment of dream which he saw: “(Remember) when Yusuf said to his father: "O my father! Verily, I saw (in a dream) eleven stars and the sun and the moon - I saw them prostrating themselves to me." [Ref: 12:4] The Ulamah have explained that the prostration of angles to Prophet Adam (alayhis salam) and prostration of parents of Prophet Yusuf (alayhis salam) was for respect. This establishes that sajdah performed to a creation out of respect is not Shirk.[12]

In response to our evidence the Khawarij argue; sajdah of respect was part of Sharia of Prophet Yusuf (alayhis salam) and Prophet Yaqoob (alayhis salam) therefore in our Sharia it cannot be used to defend the Tawheed of those who prostrate to graves. Ahle Sunnat’s response is; indeed sajdah of respect was permitted in Sharia of mentioned Prophets. But to base argument on this point that we cannot defend the Tawheed of ignorant folk, demonstrates lack Quranic knowledge of individual who employs this argument. Allah (subhanahu wa ta’ala) states in Quranic stories of past nations there are lessons for men of understanding: “Indeed in their stories, there is a lesson for men of understanding.” [Ref: 12:111] What lesson do we learn from story of angles prostrating to Prophet Adam (alayhis salam) and Prophet Yaqoob (alayhis salam) prostrating to Prophet Yusuf (alayhis salam)? We learn that to prostrate with intention of respect was permissible in past and prostrating with intention of respect is not major Shirk. Granted sajdah of respect in Sharia of Prophet Muhammad (sallallahu alayhi was’sallam) has been prohibited[13] but there is no evidence that Prophet (sallallahu alayhi was’sallam) declared; prostration of respect is Shirk in my Sharia. Even though prostration is explicitly prohibited for creation if a foolish individual out of respect prostrates to a grave of saint, Kabah, to a individual, he committs a haram act for which he is guilty of major sin but not guilty of Shirk.[14]

Part Three E - Applying Ibnul Wahhab’s Methodology Of Similarity & Likeness To Seeking Help:

Amongst Khawarij there are two principles connected with seeking help; 1) ma fawq al asbab i.e. which is not within means, 2) ma taht al asbab i.e. which is within means. According to Khawarij the first, seeking assistance or object from a creation which that creation is not in power of granting. The second refers to seeking of help or object from a creation which that creation is able to grant. Example of ma fawq al asbab will be asking a Seikh to grant enterance to paradise and example of ma taht al asbab will be asking your son to pass you the copy of Quran. In the first instance, Seikh cannot grant entrance to paradise because it does not belong to him but belong to Allah (subhanahu wa ta’ala) nor does the Seikh has any right on paradise which he can invoke to grant entrance to paradise. With regards to son passing he copy of Quran; son has ability to walk, strenth to hold, lift and then hand it over to his father. So the aid the father got from the son, the object which the father asked from the son was in power of son.

At present these two principles may not translate to extremism but the monstrosity these two principles support will be demonstrated in coming paragraphs. Once these two principles have been learnt and adopted as valid by unsuspecting Muslims then nothing can prevent them from agreeing with Khawarij. These two principles are fundamental criterias which the Khawarij employ to demonstrate that Muslims are guilty of major Shirk and justify takfir of Muslims. Khariji’s believe ma taht al asbab help is in power of creation of Allah (subhanahu wa ta’al) therefore all that is in category of ma taht al asbab can be sought from creation. They also believe all ma fawq al asbab is in power of Allah (subhanahu wa ta’ala) therefore all ma fawq al asbab should be sought from Allah (subhanahu wa ta’ala). If anyone seeks any help which is in power of Allah (subhanahu wa ta’ala) from a creation living/dead such a person has made that creation partner of Allah (subhanahu wa ta’ala). Thus has committed major Shirk which nullfies his beliefe of Islam.

Part Three F - Refuting Methodology Of Similarity Of Actions In Light Of Seeking:

What if someone claims to possess abilities which are in the category of ma fawq al asbab and claims to utilize them to do wonderous miracles?  Will this claim warrant major Shirk? The first question, claim of possessing ma fawq al asbab qualities, if one says it is Shirk. Then note Prophet Isa (alayhis salam) said: “… I design for you out of clay, a figure like that of a bird, and breathe into it, and it becomes a bird by Allah's Leave; …” he also said: “…I heal him who was born blind, and the leper …” and he said: “… and I bring the dead to life by Allah's Leave.” [Ref: 3:49] He not only possessed the abilities but the verses of Quran prove that he utilized these abilities to perform wonderous miracles. Khariji will say but he said bi iznillah (i.e. with permission of Allah) therefore these powers were not his. I say; Ok! Readers please move your arm up and then down and all around (i.e. in circular motion). Now question is; did you move the arm or Allah (subhanahu wa ta’ala)? Yes, you did. Did you move it bi iznillah (i.e. with permission of Allah) or bighayr iznillah (i.e. without permision of Allah)? Yes you moved your arm with permission of Allah (subhanahu wa ta’ala). So in the context of discussion; Prophet Isa (alayhis salam) performed the wonderous miracles himself as you moved the arm yourself but the permission to do so for both actions came from Allah (subhanahu wa ta’ala). In light of this evidence the claim of possessing ma fawq al asbab abilities is not major Shirk. If possessing ma fawq al asbab abilities is not major Shirk then how can seeking from creation[15] that is in the category of ma fawq al asbab Shirk![16]

What if one seeks help or cure or material from inanimate object, like cloak, hair, stone, nails, idol and shirt? Will one be Mushrik because of seeking help or aid or cure from or via these inanimate objects?[17] Now if he says; it is major Shirk to seek cure from any of the mentioned. Then we ask; did you judge it to be major Shirk based on creed or action? If he says; action.[18] Then we refer him to evidence of Quran and hadith to establish that this was the actions of Prophets and companion of Prophet Muhammad (sallallahu alayhi was’sallam). And we reason; if the action was major Shirk neither the Prophets or companions of Prophet (sallallahu alayhi was’sallam) have done it. On other hand if Khariji answers; seeking cure from objects like, cloak, hair, stone, nail, is not major Shirk. Then we ask; did you make this judgment based on creed or action? If he says; action. We ask; based on whose action? If he states; based on the actions of Prophet Muhammad’s (sallallahu alayhi was’sallam) and his companions[19]. We ask;  if one who sought cure from these while having polytheistic creed. Is it then possible that that these actions translate to major Shirk? He will answer the question in affirmative; yes it will be major Shirk. We ask; so did you judge major Shirk based on creed or action? Intelligent individual will realize the sole difference between the action of companions of Prophet Muhammad (sallallahu alayhi was’sallam) and the polytheist was of creed. Therefore in reality the factor which changed the verdict to major Shirk was creed. Hence the major Shirk determining factor is not the action but creed and to be precise polytheistic creed.

Part Three G - Ahle Sunnat Methodology Of Seeking Help:

According to Ahle Sunnat methodology similarity or even exact actions cannot be legitimately interpreted to warrant major Shirk but the fundamental factor which determines major Shirk is creed which one professes with his tonge and affirms in his heart. When the creed is poltheistic then major Shirk will be warranted. Seeking anything that is in the category of ma fawq al asbab and ma taht al asbab from creation is not Shirk. Major Shirk is not warranted by seeking of help or material, from living or dead, who possess ability or do not possess ability, instead major Shirk is connected with creed. If one seeks anything from anyone with the belief that the one being asked is a creation of Allah (subhanahu wa ta’ala). As such will grant via means granted to him and out of which is granted to him by Allah (subhanahu wa ta’ala) then major Shirk is not warranted. On other hand, if anyone believes, that a creation possess ma taht al asbab (i.e.which is within means) and ma fawq al asbab (i.e. which is without of means) as a god. Or affirms a quality which is only of Allah (subhanahu wa ta’ala) for a creation, then major Shirk as occurred. Or if someone believes a living or dead, idol or man, Kafir or Muslim, Kabah or grave, existing or imaginary, is worthy of worship other then Allah (subhanahu wa ta’ala) such a person is Mushrik.

In Ahle Sunnat methodology if one was to ask a creation for a shoe lace or pencil or anything smaller or greater. While affirming creed of god-hood or attributes a unique quality of Allah[20] (subhanahu wa ta’ala) to the creation from whom he seeks help. Such a request of help or material demand will be considered as an act of dua in Shar’i sense and every suc dua is worship. As such the person would be guilty of major Shirk in creed and guilty of worshiping a creation of Allah (subhanahu wa ta’ala). I would also like to point out that in Ahle Sunnats principle it does not matter if help is sought from creation or if creation is worshiped because Shirk is determined on creed. When the creed accords Shirk then takfir will be made even if the act has not taken place. The bottom line is, major Shirk is warranted on basis of creed, not on basis of seeking help ma taht al asbab or help ma fawq al asbab.

Part Four A - Purpose Of Islam:

Purpose of Islam is to guide to the straight path. Islam does this by process of elimination and correction. What cannot be harmonized with teaching of Islam, Islam eliminates. The first brick in the building of Islam is; there is no deity except Allah. And belief in any god other then Allah cannot be reconciled with Islam therefore Islam teaches destruction of false deities. Worship in Islam is for God alone therefore false deities cannot be worshiped nor can the worship of idols be made compatible with the teaching of Islam. Therefore Islam strives to physically elimnate the signs of idols and ideologically  strives to eliminate the believes which teach otherwise. There is another aspect of Islam which is to straighten the crooked paths of people and make their practices compatibale with Islam. The Mushrikeen of Arabia made naked Tawaf of Kabah[21] but Prophet (sallallahu alayhi was’sallam) corrected this crooked practice and ordered that Tawaf be made with Ihram. The Mushrikeen during Tawaf of Kabah recited the Talbiyah which indicated their polytheistic belief[22] but Prophet (sallallahu alayhi was’sallam) reformed/corrected the Talbiyah to affirm Tawheed and praise Allah (subhanahu wa ta’ala).[23] In summary Islamic method of guiding to the straight path is in two ways to eliminate and to correct.

Part Four B - Haram Halal And The Permissible:

Scholars are obligated to encourage good  and forbid evil. They are not permitted to make something halal which is haram nor make haram which is halal. Nor they are permitted to make haram what Allah (subhanahu wa ta’ala) and RasoolAllah (sallallahu alayhi was’sallam) have granted leave: “The lawful is what Allah made lawful in His Book, the unlawful is what Allah made unlawful in his Book, and what He was silent about; then it is among that for which He has pardoned."[24] [Ref: Tirmadhi, B22, H1726] This hadith is explained by another: “What Allah has made lawful in His Book is halal and what He has forbidden is haram, and that concerning which He is silent is allowed as His favor. So accept from Allah His favor, for Allah is not forgetful of anything. He then recited, "And thy Lord is not forgetful." [Ref: Musnad Al Bazzar] As Muslims our responsibility is to act in accordance with teaching of Islam and ensure our actions do not violate the sanctions of Islam. Wherever there is doubt we must seek clarification from the learned Ulamah. The Ulamah are obliged to judge innovative practices according to teachings of Islam and then issue verdict according to spirit of Islam. If a innovated practice contradicts the spirit of Islam (i.e. worship, charity etc) and incorporates a haram as part of it then the practice will be haram irrespective of what name it has been given. On other hand if a practice incorporates, recitation of Quran, performing of nawafil, feeding of poor, encouraging good [according to Islamic teaching] and forbidding evil [according to Islamic teaching] then such practices will be permitted. In other words, if a innovative practice is not sanctioned explicitly [as whole or by name] but parts are from Quran/Sunnah and acting on these bits/parts is rewardworthy then practice will be permitted. Permitted for two reasons; one, the name of practice or practice as whole may not be Sunnah of RasoolAllah (sallallahu alayhi was’sallam) but the bits/parts are Sunnah, and two; because Prophet (sallallahu alayhi was’sallam) has informed; “… and what He was silent about; then it is among that for which He has pardoned.” Which means; ”…  and that concerning which He is silent is allowed as His favor.”

Part Four C - Questionable Practices Of People Of Subcontinent:

In the Maslak of Sayyidi Ala Hadhrat Imam Ahmad Raza Khan (rahimullah alayhi ta’ala) if all the conditions of Sajdah are met then Sajdah to graves of Awliyah-Allah, Kabah or anything else out of respect is Haram and out of intention of worship it is major Shirk. Kissing graves of Awliyah-Allah is disputed issue amongst the Ulamah of Ahle Sunnat. Sayyidi Ala Hadhrat postulated that it is disliked where as others opined permissibility. Bottom line on this issue is that it is not major Shirk to kiss a grave. If kissing a grave of Wali is Shirk then kissing Hajr al Aswad is also Shirk. If kissing a grave makes it a idol then Hajr al Aswad and the Kabah are greatest idols. Tawheed is not nullfied by actions (i.e. Sajdah to creation or kissing Hajr al Aswad, graves of Awliyah-Allah) but by affirming polytheistic creed. Lighting of lamps for sake of light due to darkness is permissible but during day time its waste of wealth therefore sinful act. Hoisting of flags serves no purpose and is waste of wealth. Covering of graves with Ghilaf to distinguish the grave of a Wali is permissible. Sacrifising a animal to gift the reward of sacrifise to a Wali or family member is permissible. If before slaughtering name of a human/idol is mentioned instead of; ‘Bismillah, Allahu Akbar!’ then meat of sacrifise is haram. I have no knowledge of prohibition or permission of dance in general. Dancing around graves, trees, with or without Ghungroo cannot be good but it definitely is not major Shirk. At best it would be permissible and at worst a forbidden act which leads to major sin. Please refer to Ulamah of Ahle Sunnat for a Fatwah on this issue. Nazr/Nadr is a vow[25], a promise to do something for sake of Allah (subhanahu wa ta’ala) and as long as the vow does not lead to major Shirk or Kufr or a Haram it has to be fullfilled even if the vow is useless type because Prophet (sallallahu alayhi was’sallam) has stated: "There is no vow to commit disobedience, and the expiation (for such a vow) is the expiation for breaking an oath." [Ref: Ibn Majah, B11, H2125] "Whoever vowed to be obedient to Allah, must be obedient to Him; and whoever vowed to be disobedient to Allah, should not be disobedient to Him." [Ref: Bukhari, B78, H691] Kufr/Shirk is greater disobedience then a minor or major sin therefore any vow which leads to Shirk/Kufr it is also prohibited.

Part Four D - Methodology Of Establishing Permissibility:

Practices such as celebration of birth of Prophet (sallallahu alayhi was’sallam) or dua after Janaza, reciting Salawat after or before Adhaan, taking part in Khatm’s (i.e. teeja, chaliswan, geeyarween, etc) are mustahab meaning reward worthy because they are in essences bits and pieaces of various Sunnahs of Prophet (sallallahu alayhi was’sallam). If you do not partake in any of these activities you are not sinful because you are under no obligation to act on anything which is not explicitly stated in Quran or Hadith. But to brand these practices as [reprehensible] innovations is unjust and transgression against teaching of Prophet (sallallahu alayhi was’sallam). Your methodology of requiring explicit evidence for validity of any practice is faulty. If we claim the manner we celebrate birthday of Prophet (sallallahu alayhi was’sallam) is Sunnah you have the right to demand explicit evidence from us which establishes our claim. Fact is we do not claim it is Sunnah and we know our method of celebration of birthday of Prophet (sallallahu alayhi was’sallam) is not Sunnah. We believe our method is combinations of Sunnah, acts of worship and we can establish this.

Concerning your methodology of demanding explicit proof for celebrating birthday of Prophet (sallallahu alayhi was’sallam). In earlier email I wrote your methodology of seeking explicit proof for validity of a practice not sanctioned with name in deen is faulty because permissibility of a act is not based on explicit evidence but on implicit, indirect evidence. Camel meat is halal and Prophet (sallallahu alayhi was’sallam) cooked it and ate it. But if I want to eat the camel meat do I have to use exact same recipie and cooking method which Prophet (sallallahu alayhi was’sallam) used for it to be permissible for me to eat? Can I not add some tomatoes, onions, turnips, garm masala, salt, pepper, green chilli’s and coriender and make dish of my choice? Ofcourse I can there is no prohibition of this because as long as all ingredients are halal we can make any dish and enjoy it. But if you or a Wahhabi claims it is Sunnah to cook it in a particular fashion we have the right to demand evidence which proves its Sunnah. What I was trying to point with this example was that celebration of birthday of Prophet (sallallahu alayhi was’sallam) is collection of Sunnahs. Therefore even though the particular method may not be a Sunnah but it is comprimised of various Sunnahs as such it is permissible.

The guiding principle for you in the  regards to fiqhi issues is that if a practice, custom has its roots in Quran or Hadith and it is comprimised of Sunnahs then it is permissible and rewardworthy even though there may not be clear, explicit injunction legitimising it. As long as something does not contradict the teaching of Prophet (sallallahu alayhi was’sallam) found in Quran or Hadith then it is permissible. If  a sinful act is combined such as drinking alcahol then anyone who drinks alcahol is sinful and he alone is responsible for his actions. Sinful actions of a individual or group of people cannot be valid excuse to prohibit something praiseworthy. Prophet (sallallahu alayhi was’sallam) has told of reward for one who innovates something praiseworthy in Islam and reward for those who fallow the praiseworthy innovation: “He who introduced some good practice in Islam which was followed after him (by people) he would be assured of reward like one who followed it, without their rewards being diminished in any respect.” [Ref: Muslim, B34, H6466] And celebration of birthday of Prophet (sallallahu alayhi was’sallam), various subcontinental practices such as Khatms all are comprimised of acts of worship sanctioned in deen of Islam (i.e. Dua, Quran recitation) and Sunnahs (i.e. feeding the poor, family members, community in general), therefore they are permissible.

Part Four E – Legislating Religion & Being Allah:

You have accused the Ahle Sunnat of creating religion and behaving as if we are gods: “All Barelwi’s innovate and making anything they please as part of religion of Islam and follow each others innovations. Barelwi’s behave as if they are gods because they legislate religion [making themselves partners of Allah,] this is proof of Shirk.” Your statement that Barelwi’s behave as if they are gods is connected with the statement: “The right to legislate religion is of God and anyone who takes His right is guilty of Shirk.” Therefore you implied that members Ahle Sunnat make themselves partners with Allah (subhanahu wa ta’ala). First of all religion lets correct your understanding. It is well known that there will be seventy-three sects out of which seventy-two are destined to hell. These seventy-two sects will enter to hell on account of their their heretical believes. They would go to hell because they do not have foundation of their belief in Quran or Hadith. This means, that their believes will be invented, not sanctioned in Quran or Sunnah. In your methodology they would be legislating religion and making their heretical beliefs as part of Islam. You charged that innovating practice/creed is akin to taking right of God. In light of this all seventy-two sects should be Mushrikeen destined to remain in hell for eternity. Now if your criteria of judgement was correct then not a single member of seventy-two sects will come out of hell. Yet there is Ijmah that innovators and their followers will come out of hell after receiving their due punishment.

Prophet (sallallahu alayhi was’sallam) said that one who introduces a praiseworthy innovation in Islam for him there is reward and punishment for one who introduces blameworthy innovation: “He who introduced some good practice in Islam which was followed after him (by people) he would be assured of reward like one who followed it, without their rewards being diminished in any respect. And he who introduced some evil practice in Islam which had been followed subsequently (by others), he would be required to bear the burden like that of one who followed this (evil practice) without their's being diminished in any respect.” [Ref: Muslim, B34, H6466] This hadith is attested in many of the books of hadith but I will quote only one more reference: "The Messenger of Allah said: 'Whoever introduces a good practice that is followed, he will receive its reward and a reward equivalent to that of those who follow it, without that detracting from their reward in their slightest. And whoever introduces a bad practice that is followed, he will receive its sin and a burden of sin equivalent to that of those who follow it, without that detracting from their burden in the slightest.'" [Ref: Ibn Majah, B1, H203] The criteria for rejecting innovations into Islam was given by Prophet (sallallahu alayhi was’sallam): "If somebody innovates something which is not in harmony with the principles of our religion, that thing is rejected." [Ref: Bukhari B49, H861] This establishes that praiseworty innovations in Islam are permissible and are worthy of reward and blameworthy innovations are sinful and punishable. To argue that in Islam a practice cannnot be introduced  completely is heretical and ths belief it self is a reprehensible innovation.

Coming to the important issue, Ahle Sunnat do not legislate religion of Islam nor do the Ahle Sunnat innovate practices and call them Sunnahs of Allah’s Messenger nor do we claim revelation and argue our positions are commands of Allah (subhanahu wa ta’ala). The scholars of Ahle Sunnat Wal Jammat work in the frame work provided, already explained in section four, by Allah (subhanahu wa ta’ala) and by His Messenger (sallallahu alayhi was’sallam). Ulamah of Ahle Sunnat judge new issues in light of Quran and Ahadith and inform the questioner of its permissibility or impermissibility. All innovated issues which accord with the teaching of Islam are praiseworthy innovations therefore in Ijtihadi sense are part of Islam[26] and all issues which go against the teaching of Islam are reprehensible innovations into Islam. Any practice which has its asal, foundation, from Quran and Ahadith it is permissible. As it was explained that as long as bits and parts of practice are established instructions of Allah (subhanahu wa ta’ala) and Sunnahs of Prophet (sallallahu alayhi was’sallam) then these practices are permissible. Making addition to this, such practices can be considered part of Islam because the material with which they are formulated is part of Islam either as Sunnah or instruction of Allah (subhanahu wa ta’ala). Therefore the charge that members of Ahle Sunnat usurp the right of Allah (subhanahu wa ta’ala) and legislate religion at will as if they are gods is basless, senseless allegation.

Part Five A - Why Takfir Of Muslims:

There are many reasons why a Muslim may denounce other Muslims of commiting major Shirk. A person not having correct understanding of Tawheed and not being thoroughly grounded in the knowledge of Shirk. This lack of knowledge combined with incorrect understading of definition of Shirk and incorrect principle methodology of determining major Shirk. Would be the fundamental cause of why a Muslim would pronouncing judgement of major Shirk upon another Muslim. It would correct to state that Muhammad bin Abdul Wahhab was responsible for spreading amongst Muslims this incorrect knowledge of Tawheed, Shirk, and incorrect principle methodology of determining major Shirk.Which is being employed with imputiny to denounce the Muslims as Mushrikeen.  Muhammad bin Abdul Wahhab’s principle methodology of determining major Shirk is primed to declare any Muslim who disagrees with his understanding of Tawheed and Shirk as a Mushrik. And according to his methodology only those who agree with his theology of Tahweed and Shirk are Muslims. Everyone else is a Mushrik/Kafir for one or the other reason.The less important reasons; why a Zahid may declare another Muslim as a Mushrik. It could be that a Zahid himself does not have in-depth knowledge about Tawheed and Shirk apart from rudimentary knowledge of these essential elements of creed. Therefore due to lack of personal knowledge, trusts another individual who is familiar with Muhammad bin Abdul Wahhab’s methodology. Hence this trusted source would be passing verdict of; Muslims are committing major Shirk because of this and this. The bond of trust will cause Zahid to accept the information without doubting the information and without critically examining. I believe your problem is knowledge acquired via trusted sources and of methodology. Even though you wrote; “I am finding it difficult to comprehend why a Muslim would accuse another Muslim of something so serious and hideous.” You still managed to prounce the judgment of major Shirk upon Muslims; “What I see the Sufi Barelwi’s engaged in at the graves of saints, in my accessment is pure Shirk.” In adition to this, you have equated the dancing of Muslims to Hindu religious ritiual dance; “This is akin to worship of idols because Hindu female dancers worship their idol Shiva with dance (i.e. Tandava) by wearing these Ghungroo and then performing the dance.”, and this indicates that you have some knowledge of Khariji methodology, which you employed to arrive at the undertanding. The bottom line is that corner stone of any judgment is the principles and evidences used to arrive at the judgment. When these corner stones are on incorret and geared toward declaring Muslims as Mushrikeen then it would be impossible refraining from prouncing judgment of major Shirk, like you have done. As such it is essential that a Muslim must learn the correct interpretation of Quran/Ahadith as well correct methodology. Due to incorrect methodology many readers of the Quran will be and are lead astray.

Part Five B - You’re The Methodology You Follow:

There are many who  call themselves Sunni and prostrate to the graves of Awliyah, perform Tawaf around the graves of Awliyah, light candles around the Mazaraat, smoke hashish around Mazaraat, wear ghunngroo and dance. All these practices are innovations which go against the soul of Islam. But these practices are not serious enough to charge Muslims of committing major Shirk and declaring them as Mushrikeen. Some of these practices are haram and others makruh therefore sinful deeds but nothing more. Therefore if you issue judgment of takfir (i.e. Mushrik, grave worshiper) and it is uncalled for remember the hadith of Prophet (sallallahu alayhi was’sallam): "If a man says to his brother, O Kafir (disbeliever)!' Then surely one of them is such (i.e., a Kifir). "[27] [Ref: Bukhari, B73, H125] Then this takfir will return upon you invalidating your own Islam. As such it is better for you to disagree in silence then get involved in issues which you do not understand and make takfir.

You adhere to the methodology of Khawarij because you nullify the aqeedah of Tawheed of Muslims based on their ghair-Shara’i actions. And this should not be surprising because you have admitted: “My personel belief has always been in line with what you call ‘Wahhabi’ belief.” Creed of Muslim cannot be determined by his actions. If you see a Muslim drinking alcahol you do not assume that he believes that Allah (subhanahu wa ta’ala) has declared it halal. Instead you will correctly deduce from his actions that he is aware that alcahol is declared haram and believes it to be haram but due to being in grip of Shaytaan drinks alcahol, therefore he is a sinful Muslim. Everyone knows Salah is compulsory but if you do not see a Muslim performing Salah do you assume he does not believe Salah is part of Islam? You would correctly assume that he believes Salah is part of Islam and that it is compulsory fives times a day, but chooses not to perform it hence he is sinful Muslim. You will not assume; he believes Worship is not for Allah, Salah is not part of Islam, therefore he is atheist Kafir. Point is; actions do not determine creed of a Muslim so do not nullify Tawheed based on questionable actions. Also major Shirk is determined by creed and if a Muslim affirms a creed which is in contradiction with teaching of Tawheed then major Shirk is warranted upon him.

Wama alayna ilal balaghul mubeen
Muhammed Ali Razavi

Footnotes:

- [1] I am not aware of Muslims converting to Hinduism. It is entirely possible for Muslims to become polytheists. There have been number of cases in UK and US where born Muslims and converts to Islam have converted to Christianity. I think you failed to understand that I was writing about Ummah as whole, the vast majority of Muslims being protected from falling into major Shirk. I do not contend the conversion of some/few, numbering in hundereds, converting to Christianity, Hinduism or becoming atheists. I will briefly comment on the real issue of contention between Ahle Sunnat and Kharijites. Muhammad bin Abdul Wahhab and his Khariji followers charge the whole Ummah of committing major Shirk.

- [2] Common misconception amongst Khariji’s is that Ahle Sunnat sacrifise animals pronouncing the name of Awliyah-Allah while slaughtering the animals. In actuality, animals are sacrifised with; bismillah, Allahu Akbar.  It is slaughtered for sake of pleasure of Allah (subhanahu wa ta’ala) and the reward for doing a pious deed is gifted to Awliyah-Allah.

- [3] Part One: While listing important lessons of the chapter Muhammad bin Abdul Wahhab states his position on meaning of Shahadah; “The meaning of singling out Allah alone in worship and being sincere in His Oneness is the meaning of the Shahadah; La ilaha illa-Allah.” [Ref: Kitab at-Tawheed, Chapter 5, Page 37] Therefore in light of his this position the Shahadah in the hadith is translated as: “… let your first act be to call them to testify that -“There is nothing worthy of worship except Allah.” [Ref: Kitab at-Tawheed, Chapter 5, Page 34] This interpretation is even based on evidence is valid but to translate the confession of creeds in such way is out right heretical. The Wahhabi i.e. Khariji websites are spear heading the distortion of the Quranic phrase; “La ilaha illa Allah …” Where ever this phrase is used in Quran or Hadith these Khariji’s have translated it to mean; “None has the right to be worshipped but Allah.” The origin of this heresy is reviver of Khariji apostacy Muhammad bin Abdul Wahhab and it has been propelled into mainstream by his followers. Anyone with Arabic knowledge will note that; “La ilaha illa Allah …”, means; “There is no deity except Allah …” Part Two: The confession of creed refutes fundamentally the validity of belief in any deity other then Allah (subhanahu wa ta’ala) because it literally negates existance of any other god except Allah (subhanahu wa ta’ala); “There is no god except Allah …”. In a verse of Quran Allah (subhanahu wa ta’ala) confirms this: “Allah witnesses that there is no deity except Him, and [so do] the angels and those of knowledge - [that He is] maintaining [creation] in justice. There is no deity except Him, the Exalted in Might, the Wise.” [Ref: 3:18] The effect of afirming and denial; “There is no god except Allah …” is serious. I will illustrate the effect of this denial with a example which will make it easier for you to access the point. Suppose a man is accused of choking a woman unconcious with his own hands, then stabbing her to death, draging her bodys placing it on wood,  pouring petrol over it, setting fire to it, then walked into her house, taking all the money, setting the house on fire, which resulted in damage to properties of nebours. When he is brought into court with all these charges his lawyer stands up and point to the accused. Says; your honor the accused was born without arms and legs therefore he could not have possibly committed all these crimes. Notice how he has pulled the ground from all the accusations. With his simple point he has refuted all the charges against legless and armless man. In the similar fashion the statement; “There is no god except Allah …” denies god-hood of all idols associated with Allah (subhanahu wa ta’ala) as god-partners. Therefore fundamentally when there is no god except Allah then performing of deeds for these gods is baseless. Just like the charges when the foundation of not having hands and legs was refuted it automatically implied innocence. Similarly when the foundation of all polytheistic practices is the belief that their idol are god partners of Allah (subhanahu wa ta’ala) is refuted/denied then automatically implies every act (i.e.ritual worship, sacrifice, invocation) performed for these gods and every belief (i.e. idol-gods all Hearing, all Seeing, all Knowing, possess means to aid) about these gods is without base. So far the implication of; “There is no god …” in context of confession of Tawheed has been explained. In context implies that all deeds, believes for the idols were baseless because there is no such thing as a idol-gods. But in reality there is only One God that is Allah (subhanahu wa ta’al); “… except Allah.” Therefore all acts of ritual worship, sacrifice, invocations, should be devoted to Allah (subhanahu wa ta’ala). Allah (subhanahu wa ta’ala) alone is; all Knowing, all Seeing, all Hearing, and provider of help via/without means. Part Three: It is important the Shahadah is explained in detail. The following will be another perspective of key point established in part two. In Islam true and real worship is for Allah (subhanahu wa ta’ala). In polytheistic religions worship was for a God as well as idol-gods which they have ascribed as partners to Allah (subhanahu wa ta’ala). Hypothetically speaking if there was another god with Allah (subhanahu wa ta’ala) then that god would be worshipped: “Say, [O Muhammad], "If the Most Merciful had a son, then I would be the first of [his] worshippers." [Ref: 43:81] He would be worshipped because of being son of a God. Naturally son of donkey is donkey, son of human is human, son of Allah (subhanahu wa ta’ala) therefore will be Allah and as such worthy of worship. Islam teaches that worship is only for God and this is why Prophet Nuh (alayhis salam) stated to his Ummah: “Indeed, We sent Nuh to his people and he said: "O my people! Worship Allah! You have no other God but Him. Certainly, I fear for you the torment of a Great Day!" [Ref: 7:59] In another verse Allah (subhanahu wa ta’ala) states: “Indeed, I am Allah. There is no deity except Me, so worship Me and establish prayer for My remembrance.”  [Ref: 20:14] This verse hints, Allah (subhanahu wa ta’ala) alone is God and therefore alone He should be worshipped. Therefore denial of all gods except Allah (subhanahu wa ta’ala) in confession of Tawheed automatically implies none has the right to be worshipped except the God, the One God, Allah (subhanahu wa ta’ala): “And We sent not before you any messenger except that We revealed to him that, "There is no deity except Me, so worship Me." [Ref: 21:25]

- [4] Spread of religions and sects of Middle East; http://thesinosaudiblog.files.wordpress.com/2011/05/mid-east-religion.jpg

- [5] Original Arabic quote:قوله: "إن أخوف ما أخاف عليكم الشرك الأصغر" هذا من شفقته صلي الله عليه وسلم بأمته ورحمته ورأفته بهم، فلا خير إلا دلهم عليه وأمرهم به، ولا شر إلا بينه لهم وأخبرهم به ونهاهم عنه; كما قال صلي الله عليه وسلم فيما صح عنه: " ما بعث الله من نبي إلا كان حقا عليه أن يدل أمته على خير ما يعلمه لهم - الحديث1". فإذا كان الشرك الأصغر مخوفا على أصحاب رسول الله صلي الله عليه وسلم مع كمال علمهم وقوة إيمانهم، فكيف لا يخافه وما فوقه من هو دونهم في العلم والإيمان بمراتب؟ خصوصا إذا عرف أن أكثر علماء الأمصار اليوم لا يعرفون من التوحيد إلا ما أقر به المشركون، وما عرفوا معنى الإلهية التي نفتها كلمة الإخلاص عن كل ما سوى الله2 [Ref: Fath Al Majeed, Chapter (4) Fear Of Shirk, Page 76, Arabic Version] The Arabic quote has been taken from the following website: http://shamela.ws/browse.php/book-2386/. Readers should note that English translation of Fath Al Majeed by Ali as-Sayed Al-Halawani, Page 66, has expunged the repugnant part and rephrased it to remove the offense.

- [6] ”في قرة العيون: فصارت هذه الأصنام بهذا التصوير على صور الصالحين سلما إلى عبادتها. وكل ما عبد من دون الله, من قبر أو مشهد, أو صنم, أو طاغوت، فالأصل في عبادته هو الغلو. كما لا يخفى على ذوي البصائر. كما جرى لأهل مصر وغيرهم؛ فإن أعظم آلهتهم أحمد البدوي، وهو لا يعرف له أصل ولا فضل ولا علم ولا عبادة. ومع هذا فصار أعظم آلهتهم مع أنه لا يعرف إلا أنه دخل المسجد يوم الجمعة فبال فيه ثم خرج ولم يصل. ذكره السخاوي عن أبي حيان. فزين لهم الشيطان عبادته فاعتقدوا أنه يتصرف في الكون، ويطفئ الحريق وينجي الغريق, وصرفوا له الإلهية والربوبية وعلم الغيب, وكانوا يعتقدون أنه يسمعهم ويستجيب لهم من الديار البعيدة. وفيهم من يسجد على عتبة حضرته. وكان أهل العراق ومن حولهم كأهل عمان يعتقدون في عبد القادر الجيلاني; كما يعتقد أهل مصر في البدوي. وعبد القادر من متأخري الحنابلة وله كتاب الغنية, وغيره ممن قبله وبعده من الحنابلة أفضل منه في العلم والزهد, لكن فيه زهد وعبادة, وفتنوا به أعظم فتنة. كما جرى من الرافضة مع أهل البيت. وسبب ذلك الغلو دعوى أن له كرامات، وقد جرت الكرامات لمن هو خير منه وأفضل كبعض الصحابة والتابعين, وهكذا حال أهل الشرك مع من فتنوا به. وأعظم من هذا عبادة أهل الشام لابن عربي، وهو إمام أهل الوحدة الذين هم أكفر أهل الأرض وأكثر من يعتقد فيه هؤلاء لا فضل له ولا دين كأناس بمصر وغيره, وجرى في نجد قبل هذه الدعوة مثل هذا. وفي الحجاز واليمن وغيرها من عبادة الطواغيت والأشجار والأحجار والقبور ما عمت به البلوى, كعبادتهم للجن وطلبهم للشفاعة منهم. والأصل في ذلك الغلو تزيين الشيطان. وذكر أهل السير أن التلبية من عهد إبراهيم – عليه السلام -: “لبيك اللهم لبيك لا شريك لك لبيك”، حتى كان عمرو بن لحي الخزاعي فبينما هو يلبي تمثل له الشيطان في صورة شيخ يلبي معه فقال: “لبيك لا شريك لك”، فقال الشيخ: “إلا شريكا هو لك”. فأنكر ذلك عمرو وقال ما هذا؟ فقال الشيخ: “تملكه وما ملك”. فإنه لا بأس بهذا. فقالها عمرو. فدانت بها العرب.” [Ref: Fath Al Majeed, Chapter (4) Fear Of Shirk, Page 220, Footnote 1, ArabicV] Website link from where the quote was taken: http://shamela.ws/browse.php/book-2386/page-227

- [7] He admitted being member of Ahle Sunnat but claimed that he did not know Islam or Tawheed as a member of Ahle Sunnat. Also mentions that after leaving it he came to know Tawheed and Islam. He also wrote none of his teachers, none in the land of Najd, none in surrounding regions of Najd knew Tawheed accept him and those who followed him. He is also on record for saying that three hundered years prior to his birth all Muslims of Arabian Peninsula were Mushrik/Kafir and in reality of his methodology he had made takfir of Muslims of entire earth going back to three hunderend years. Someone may not understand the relevance of his statements. He claimed that he did not know meaning of; there is no god except Allah, while being part of Ahle Sunnat. This implies he himself admits being Kafir and indirectly/sneakily denounced the entire Muslim Ummah as such. Anyone who does not know the meaning of confession of negation of false dieties and affirmation of Allah as the One and the Only God is not a Muslim. Then he explicitly stated his teachers didn’t know Tawheed nor did the people of Najd or Hejaz and he stated Muslims born three hundered before him were upon major Shirk like his contempories. All this begs the question; from whom did he learn the ‘correct’ knowledge of Tawheed and Islam from? There are three possible sources, the Ahle Sunnat, Shia, and Khawarij. We know from his own admission that he rejected the teaching of Ahle Sunnat and Rawafiz. This leaves Khawarij and we know from his methodology that all his controversial knowledge came from the Khawarij of his time and those preceeded him. Like the Khawarij he denounced the Muslims as Mushrik,  made it permissible to kill a Muslim, take his property, rebel against state authority even though it is expressedly prohibited, enslave a married Muslim woman and engage in sexual acts with her. Also like the Khawarij interpreted the verses of Quran revealed regarding the disbelievers to equate the believes of Muslims to disbelievers.

- [8] Prophet (sallallahu alayhi was’sallam) said regarding the the tribulation that was to emerge from East of Madinah (i.e. Najd): "There will emerge people who will recite the Qur'an but it will not go any deeper than their collarbones. Whenever a group of them appears, they should be cut off (i.e. killed)." … - (he said it) more than twenty times- 'until Dajjal emerges among them.'" [Ref: Ibn Majah, B1, H174] In another hadith it is stated that the last of the Khawarij will emerge and join forces with Dajjal. I believe this last sect is Khariji sect of Muhammad bin Abdul Wahhab because alliance of Wahhabi Arabia is with supporters of Dajjal. It is possible that a minor sect Khariji sect may arise on the metholology of Muhammad bin AbdulWahhab. Prophet (sallallahu alayhi was’sallam) stated: “A section of my community will continue to fight for the right and overcome their opponents till the last of them fights with the Dajjal.” [Ref: Abu Dawood, B14, N2478] This section of the community which will fight Dajjal and his supporters are: :“The people of the West who will continue to triumphantly follow the truth until the Hour is established.”  [Ref: Muslim, B20, H4722]

- [9] Theoratically every PROFESSING Wahhabi is a terrorist willing to kill any Muslim whom his creed declares as a Mushrik. If a Wahhabi claims that he does not believe in killing Muslim. It could be for two reasons, he/she doesn’t consider the Sunnis as Muslims but believes they are Mushrikeen (i.e. polytheistic disbelievers). Therefore killing a Sunni means he is killing a Kafir. Or other likely reason could be that he will say; when one is warned about his major Shirk and still refuses to repent then killing of such individual by state is permissible. There could be many reasons why a Wahhabi would not state why killing a Muslim is not permissible. The best way to actually force a Wahhabi to come out with his belief is if one was to present a hypothetical scenario. Suppose you have pure Wahhabi state which impliments Wahhabi ‘Islamic’ law and this state declares ‘Jihad’ against Sunnis for practices of ‘grave-worshiping’ . Would you go and take part in such ‘Jihad’? If not why, and will you morally, financially support such ‘Jihad’? I have never had a Wahhabi escape without showing the desire to kill Muslims and those who consider themselves to be Allah’s (subhanahu wa ta’ala) gift to Tawheed will eagerly affirm the desire to kill Muslims.

- [10] “'A'isha reported: I heard Allah's Messenger (may peace be upon him) as saying: The (system) of night and day would not end until the people have taken to the worship of Lat and 'Uzza. I said: Allah's Messenger, I think when Allah has revealed this verse: "He it is Who has sent His Messenger with right guidance, and true religion, so that He may cause it to prevail upon all religions, though the polytheists are averse (to it)", it implies that is going to be fulfilled. Thereupon he (Allah's Apostle) said: It would happen as Allah would like. Then Allah would send the sweet fragrant air by which everyone who has even a mustard grain of faith in Him would die and those only would survive who would have no goodness in them. And they would revert to the religion of their forefathers." [Ref: Muslim, B41, H6945]

- [11] "The reward of deeds depends upon the intentions and every person will get the reward according to what he has intended. So whoever emigrated for worldly benefits or for a woman to marry, his emigration was for what he emigrated for."  [Ref: Bukhari, B1, H1]

- [12] Note the angles did not harbour intention of worship and nor did they believe that Prophet Adam (alayhis salam) was a god therefore their sajdah was not of worship. Similarly Prophet Yaqoob (alayhis salam) with his wife prostrated to their King son Prophet Yusuf (alayhis salam) without these two essential aspects. Hypothetically, if either of the two believes or both were affirmed then major Shirk would be comitted by them.

- [13] Sajdah of respect for any creation in Sharia of Prophet (sallallahu alayhi was’sallam) has been prohibited. It is narrated in hadith: “If I were to order anyone to prostrate to anyone, then I would order the wife to prostrate to her husband.” [Ref: Tirmadhi, B7, H1159] A longer version of the hadith has a companion prostrating to Prophet (sallallahu alayhi was’sallam): “When Muadh bin Jabal came from Sham, he prostrated to the Prophet who said: 'What is this, O Muadh?' He said: 'I went to Sham and saw them prostrating their bishops and patricians and I wanted to do that for you.' The messenger of Allah said: 'Do not do that. If I were to command anyone to prostrate to anyone other than Allah, I would have commanded women to prostrate to their husbands.“ [Ref: Ibn Majah, B9, H1853] A similar hadith  above, records another companion wanting to prostrate to Prophet (sallallahu alayhi was’sallam): “Narrated Qays ibn Sa'd: I went to al-Hirah and saw them (the people) prostrating themselves before a satrap (i.e. governor) of theirs, … When I came to the Prophet, I said: I went to al-Hirah and saw them prostrating themselves before a satrap of theirs, but you have most right, Messenger of Allah, to have (people) prostrating themselves before you. He said: Tell me , if you were to pass my grave, would you prostrate yourself before it? I said: No. He then said: Do not do so. If I were to command anyone to make prostration before another I would command women to prostrate themselves before their husbands, because of the special right over them given to husbands by Allah.” [Ref: Dawood, B12, H95]

- [14] One who prostrates to anyone or anything other then Allah (subhanahu wa ta’ala) he should be politely explained that his action is against law of Allah (subhanahu wa ta’ala) and he has become guilty of major sin. From which he/she needs to repent and refrain from such actions. Effort should be made to explain him that in Islam Allah (subhanahu wa ta’ala) is the One who should be honored with prostration.

- [15] There are numerous ahadith which establish that Prophet (sallallahu alayhi was’sallam) possessed the abilities in the categories of ma fawq al asbab. Wali of Allah (subhanahu wa ta’ala) about whom it is believed that Allah (subhanahu wa ta’ala) has granted him ability perform deeds which are in the category of ma fawq al asbab. I become hand with which he gives, eyes with which he sees, etc … quote hadith.

- [16] “Narrated abu huraira: I said to Allah's Apostle "I hear many narrations (Hadiths) from you but I forget them." Allah's Apostle said, "Spread your rida' (garment)." I did accordingly and then he moved his hands as if filling them with something (and emptied them in my rida') and then said, "Take and wrap this sheet over your body." I did it and after that I never forgot any thing.”  [Ref: Bukhari, B3, H119] “Narrated Ibrahim bin Al-Mundhir: Ibn Abi Fudaik narrated the same as above (i.e. H119) but added that the Prophet had moved his hands as if filling them with something and then he emptied them in the rida' of abu huraira.” [Ref: Bukhari, B3, H120]

- [17] There are eighteen different variables in this one question alone and if the two variable factors are added (i.e. from/via) then total thirty-six variables. I have only dealth with one variable of the question from the perspective of ‘from’. A complete study of this single question will challenge the intellect of any Khariji and defeat it. These questions, the answers, and the criticism will guide anyone with intellect toward the principles of Ahle Sunnat Wal Jammat (i.e. major Shirk is determined by creed not actions).

- [18] Major Shirk because of action, cause he sees similarity & likeness in the actions of Mushrikeen. Even if he said creed he would have drawn parallel between the belief of Mushrikeen.

- [19] “Narrated Anas bin Malik: When the cup of Allah's Apostle got broken, he fixed it with a silver wire at the crack. (The sub-narrator, 'Asim said, "I saw the cup and drank (water) in it.")”  [Ref: Bukhari, B53, H341] “I heard Umar b. Khatab say that he had heard from Allah's Messenger (may peace be upon him): He who wears silk garment has no share for him (in the Hereafter), and I am afraid it may not be that striped garment; and so far as the red saddle clotb is concerned that is the saddle cloth of Abdullah and it is red. I went back to Asma' and informed her. whereupon she said: Here is the cloak of Allah's Messenger (may peace be upon him). and she brought out to me that cloak made of Persian cloth with a hem of brocade, and its sleeves bordered with brocade and said: This wall Allah's Messenger's cloak with 'A'isha until she died, and when she died. I got possession of it. The Apostle of Allah (may peace be upon him) used to wear that, and we washed it for the sick and sought cure thereby.” [Ref: Muslim, B24, H5149] “Narrated IsraiI: Uthman bin 'Abdullah bin Mauhab said, "My people sent me with a bowl of water to Um Salama." Isra'il approximated three fingers ('indicating the small size of the container in which there was some hair of the Prophet. 'Uthman added, "If any person suffered from evil eye or some other disease, he would send a vessel (containing water) to Um Salama. I looked into the container (that held the hair of the Prophet) and saw a few red hairs in it,"  [Ref: Bukhari, B72, H784]

- [20] Zaati (i.e. personnel), Qadeemi (i.e. eternal), Ghair izni (i.e. requiring no permission), Qulli (i.e. absolute), La mahdood (i.e. unlimited), Ghair-makhlooq (i.e. uncreated), Haqiqi (i.e. intrinsic).

[21] “Ibn Abbas reported: During the pre-Islamic days women circumambulated the Ka'ba nakedly, and said: Who would provide cloth to cover the one who is circumambulating the Ka'ba so that she would cover her private parts? And then she would say: Today will be exposed the whole or the part and what is exposed I shall not make it lawful. It was in this connection that the verse was revealed:" Adorn yourself at every place of worship" (vii. 31). [Ref: Muslim, B403, H7179] “No pagan is allowed to perform Hajj after this year, and no naked person is allowed to perform tawaf of the Kaba.” [Ref: Bukhari, B26, H689]
 
- [22] “Ibn 'Abbas (Allah be pleased with them) reported that the polytheists also pronounced (Talbiya) as: Here I am at Thy service, there is no associate with Thee. The Messenger of Allah said: Woe be upon them, as they also said: But one associate with Thee, you possess mastery over him, but he does not possess mastery (over you). They used to say this and circumambulate the Ka'ba.” [Ref: Muslim, B7, H2671]

- [23] “[…] O Allah, here I am at Thy service, here I am at Thy service. There is no associate with Thee; here I am at Thy service. Verily all praise and grace is due to Thee, and the sovereignty (too). There is no associate with Thee. […] Here I am at Thy service; here I am at Thy service; ready to obey Thee, and good is in Thy Hand; here I am at Thy service; unto Thee is the petition, and deed (is also for Thee).” [Ref: Muslim, B7, H2667]

- [24] “The Messenger of Allah was asked about ghee, cheese and wild donkeys. He said: ‘What is lawful is that which Allah has permitted, in His Book and what is unlawful is that which Allah has forbidden in His Book. What He remained silent about is what is pardoned.’” [Ref: Ibn Majah, B29, H3367]

- [25] The foolish people attend the graves of friends of Allah (subhanahu wa ta’ala) and make vows pre-conditioning if their need is fulfilled they will either light a candle etc. A example of such vowing; O Allah if my this need is fulfilled I will plant a flag at court of this saint or light candles or oil lamps or cover the grave of friend of Allah with a specially designed cloth. And when the merciful Rabb of Alameen fulfills their need they use their wealth fulfilling such irreligious vows and fulfilling of such vows is prohibited because Prophet (sallalahu alayhi was’sallam) stated: “He is pleased with you that you worship Him and associate nor anything with Him, that you hold fast the rope of Allah, and be not scattered; and He disapproves for you irrelevant talk, persistent questioning ane the wasting of wealth.”  [Ref: Muslim, B18, H4255] Implanting of  dozens flags to point out the area as a land mark or for ease of recognition, lighting of candles or oil lamps during the day time or even lighting too much lighting at night is all wasting of wealth. Simply where one can do the job fifty or ten is waste of money. Instead if vows are made they should be constructive; O Allah if my need is fullfilled I will feed ten poor people, or I will cloth one poor child, or I will pay the school fees of a poor child for six months, or I will work one week earning halal money and with it I will support a charity. A vow should not contradict the established principles of Quran and Sunnah rather it should be made keeping in mind the laws of Sharia.

- [26] Bukhari, Imam Muslim, both strived and collected ahadith and presented to Ummah their research. It can be said that Sahih, Bukhari and Muslim are part of deen of Islam. Everyone will understand that they are not part of Islam as a Prophet’s (sallallahu alayhi was’sallam) Sunnah and they are not part of Islam as instruction of Allah (subhanahu wa ta’ala). Prophet (sallallahu alayhi was’sallam) did not read these books of hadith, nor taught from these books, nor Prophet (sallallahu alayhi was’sallam), Allah (subhanahu wa ta’ala) instructed us to utilize these two books in study of deen of Islam. Yet they are part of Islam in loose Ijtihadi sense yet not exactly part of Islam in true sense because we are not instructed to utilize them by Allah (subhanahu wa ta’ala) or by Prophet (sallallahu alayhi was’sallam).

- [27] To label a Muslim as Mushrik is worse then calling him Kafir because kufr is lesser and Shirk is greatest sin of all.